Acknowledging that Allaah is the one and only Lord (i.e. Ruboobiyyah) is not sufficient to affirm that an individual be judged as a Muslim

Four Rules Regarding Shirk

Section Two: The First Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The First Rule: You must know that the disbelievers whom the Messenger of Allaah fought against agreed that Allaah was the Creator and the Administrator. But this (belief) did not cause them to enter into the fold of Islaam. The proof for this is Allaah’s saying:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ

“Say: ‘Who provides for you from the sky and the earth, or who owns the hearing and the sight? And who brings out the living from the dead and brings out the dead from the living? And who administers the affairs?’ They will surely say: ‘Allaah.’ Say: ‘Will you then not be dutiful to Him?’” [Surah Yoonus: 31]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk


Muqirroon (agreed) means they acknowledged; Al-Mudabbir (Administrator) The One who disposes of all affairs; tattaqoon (dutiful) means putting a shield and a barrier between yourselves and what you fear.


The first of these rules is: Knowing that the polytheists during the time of Allaah’s Messenger, from the disbelievers of Makkah and others, affirmed and acknowledged Allaah’s Lordship (Ruboobiyyah), which is to single Allaah out and make Him one with regard to His creating, administering and controlling of the universe. They did not ascribe partners to Him in these aspects. The proof for this is Allaah’s saying: “Say: ‘Who provides for you from the sky and the earth, or who owns the hearing and the sight? And who brings out the living from the dead and brings out the dead from the living? And who administers the affairs?’ They will surely say: ‘Allaah.’ Say: ‘Will you then not be dutiful to Him?’” [Surah Yoonus: 31]

And also His saying:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ

قُلِ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

“And if you ask them: ‘Who created the heavens and the earth (?)’, they will certainly say: ‘Allaah.’ Say: ‘All praise be to Allaah.’ But most of them know not.” [Surah Luqmaan: 25]

The ayaat that provide evidence for this are many. All of them make it clear that the polytheists acknowledged that Allaah alone was the only Creator, Provider and Administrator of all affairs. However, they ascribed and mixed partners with Him in worship, so this acknowledgement was of no benefit to them. And this did not cause them to enter into the fold of Islaam nor did it make their lives and wealth sacred (i.e. unlawful to be violated). Rather, the Prophet (sallAllaahu ‘alayhi wa sallam) fought against them and made lawful (the taking of) their lives and their wealth because of that.

They were not judged as being Muslims simply because they acknowledged and agreed to Allaah’s Lordship. Rather he (sallAllaahu ‘alayhi wa sallam) made their abiding by Tawheed Al-Uloohiyyah (i.e. that worship is only for Allaah), acknowledging it and acting upon it as a condition for judging them as Muslims, withholding from causing harm to them, and sparing their lives.


1. The polytheists during the time of Allaah’s Messenger used to affirm and acknowledge Allaah’s Lordship (i.e. that He was the sole Creator and Administrator)

2. Acknowledging that Allaah is the one and only Lord (i.e. Ruboobiyyah) is not sufficient to affirm that an individual be judged as a Muslim.


1. What was the stance the polytheists during the time of the Prophet took with regard to Allaah’s Lordship? Bring three ayaat that prove what you say.

2. What was the stance Allaah’s Messenger took with regard to these polytheists during his time?

3. Is acknowledging that Allaah is the sole Creator and Administrator (Ruboobiyyah) enough to affirm that someone is Muslim? Provide evidence for your answer.

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk, Al-Ibaanah book publishing [e-Book]

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The Meaning of Allaah’s statement: “Whoever seeks other than Islaam as a Religion, it will never be accepted from him” – Imam al-Albani


[6] Question:

How do we combine between the two ayahs:

وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

“Whoever seeks other than Islaam as a Religion, it will never be accepted from him” [Surah Aali ‘Imraan 3:85] and

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Verily, those who have believed and those who were Jews, Sabians, and Christians who believed in Allaah and the Last Day and do righteous deeds – there is no fear upon them nor do they worry.” [Surah Al-Maa’idah 5:69]

[6] Answer by Imam al-Albaani (rahimahullaah):

There is no contradiction between these two ayahs as the question suggests. And this is because the verse about Islaam (3:85) came after the Message of Islaam was conveyed to those people whom Allah described in the second ayah as: “There is no fear upon them nor do they worry.”

Allaah mentions amongst them the Sabians. When the word Sabian is mentioned what quickly comes to mind is a reference to those who worship the stars. However, in reality, this term applies to all people that fall into Shirk after having been from among the adherents of Tawheed. So the Sabians were once proponents of pure Monotheism, but then they were subjected to polytheism and worshipping of stars. So the ones mentioned in this verse refer to the believers amongst them, the adherents of Tawheed.

Before the Message of Islaam came, these people were like the Jews and Christians, whom were also mentioned in the same list as the Sabians. So this refers to those among them that were practicing their Religion at their time. They were from among the believers of whom: “There is no fear upon them nor do they worry.”

However, after Allaah sent Muhammad (صلّى الله عليه وسلّم) with the Religion of Islaam, the Message of Islaam was conveyed to these three types of people – the Jews, the Christians and the Sabians. And so nothing else but Islaam was accepted from them.

Therefore, Allaah’s statement: “Whoever seeks other than Islaam as a Religion” refers to after Islaam was conveyed to him upon the tongue of the Messenger (صلّى الله عليه وسلّم) and after the Message of Islaam was passed on to him. So at that point, nothing other than Islaam was acceptable

As for those who died before the advent of the Messenger of Allaah (صلّى الله عليه وسلّم) or those who are alive today on the face of the earth but yet the Message of Islaam has not reached them or the Message of Islaam has reached them but in a manner that is distorted from its true and original state – as I have mentioned in some occasions about the Qadiyanis, for example, who today have spread throughout Europe and America, claiming Islaam, however this Islaam, which they claim to be upon is not from Islaam at all, since they believe that prophets will come after the final Prophet, Muhammad (صلّى الله عليه وسلّم) – then these people, among the Europeans and Americans that have been called to the Qadiyani form of Islam while the true Message of Islaam was not conveyed to them, they fall into two categories:

The first category contains those who remained upon their prior (pure) Religion and held steadfast onto it. This is how the ayah: “there is no fear upon them nor do they worry” should be understood.

The second category consists of those who deviated from this Religion – as is the case with many Muslims today – so the proof is established against them.

As for those whom the Call to Islaam has not been conveyed to at all – whether after Islaam came or before it, such people will get a special treatment in the Hereafter. And it is by Allaah sending them a messenger that will test them, just as the people were tested in the worldly life. So whoever answers the call of this messenger on the Day of Judgement and obeys him will enter Paradise. And whoever disobeys him will enter the Hellfire.

[See Silsilat-ul-Ahaadeeth as-Saheehah (2468)]

Posted by AbdurRahman.Org from al-ibaanah eBook:
[How are we Obligated to Interpret the Qur’aan? – Shaykh al-Albanee]


How are we obligated to Interpret the noble Qur’aan – Imam Al-Albaani


How are we obligated to Interpret the noble Qur'aan

Download Complete Book PDF]

This book is a complete translation of a treatise entitled “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan-al-Kareem” (How are we Obligated to Interpret the Noble Qur’aan).

The source used for the translation was the Al-Maktabah al-Islaamiyyah first edition published in 1421H.

The foundation of this treatise is questions that were posed to the Shaikh, may Allaah have mercy on him, to which he responded in recorded format. These questions and answers were then transcribed, printed on paper and presented to the Shaikh who read them and commented on them in his own handwriting. The publishing house printed and distributed the book after the death of Imaam Al- Albaanee due to the great benefit found in the work since the author discusses several rules and principles related to interpreting the meanings of the Qur’aan, which every Muslim should follow when trying to understand the Book of Allaah.


The matter becomes difficult for me and I am not able to complete my recitation – Shaykh Salih al-Fawzan


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

[2] Answer by Shaykh Saalih al-Fawzan: 

The solution can be found in that which Allaah has instructed when He said:

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ

“So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 16: 98-100]

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

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

SourceQuestions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan
The end of his treatise “Tadabbur al-Qur’aan” |

The Foundation of Al-Haneefiyyah, The Religion of Ibraaheem


[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

Know, may Allaah grant you the ability to obey Him, that the Haneefiyyah, the religion of Ibraaheem is that you worship Allaah alone, making the Religion sincere for only Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

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

So when you come to realize that Allaah created you in order to worship Him, then know that worship is not called worship unless it is accompanied by Tawheed, just as prayer is not called that unless it is accompanied by (ritual) purity. So if Shirk (mixing partners) enters into one’s worship, it ruins it, just like impurity when it enters into the (ritual) purity.

So when you come to realize that Shirk – when mixed into one’s worship – spoils it, invalidates one’s actions, and makes the person who possesses it into one who will reside eternally in the Hellfire, you will know that the most important thing that is binding upon you is to gain knowledge of that, so that perhaps Allaah may absolve you from this trap, which is ascribing partners to Allaah (i.e. Shirk) about which Allaah said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship, but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

This can be achieved by knowing Four Rules that Allaah has mentioned in His Book.

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Download Mp3] [Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk


Al-Haneefiyyah comes from Haneef, which is someone that turns away from Shirk while being firmly established upon Tawheed; ahbata (invalidates) nullifies; maa doona dhaalik (what is less than that) i.e. what is less than Shirk such as sins and so on.


The Shaikh, may Allaah have mercy on him, began by clarifying the foundation of AlHaneefiyyah, which is the upright religion of Ibraaheem. Its basis is found in what Allaah has stated, calling the people to follow Ibraaheem:

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا

“And who can be better in religion than one who submits his face (i.e. himself) to Allaah, while being a good-doer, and follows the Religion of Ibraaheem as a Haneef (i.e. rejecting Shirk and affirming Tawheed)?” [Surah An-Nisaa: 125]

And Allaah says:

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

“Say (O Muhammad): ‘Truly my Lord has guided me to a Straight Path, and upright religion, the religion of Ibraaheem – Haneef – and he (i.e. Ibraaheem) was not from the polytheists.’” [Surah Al-An’aam: 161]

So its foundation is: Singling Allaah out in the worship and sincerity that is due to Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the Jinn and mankind except to worship Me.”
[Surah AdhDhaariyaat: 56]

So Allaah did not create mankind except for them to worship Him. And it is not truthful to call worship by this name unless Tawheed accompanies it, since one of the conditions for its validity is that it (i.e. worship) must be done sincerely for Him alone. Similarly, it is not truthful to call prayer by this name unless (ritual) purity accompanies it, since it is a condition for its existence.

And if this is not so, then if a condition is absent this means that the thing that requires this condition will also be absent. Shirk entering and mixing into worship spoils and nullifies it, just as an impure occurrence (hadath) causes the (ritual) purity to be spoiled and nullified.

So when it becomes clear that Shirk spoils the worship once it mixes into it, causing its reward to be lost and it to return rejected to the one that performed it, as well as canceling out his deeds, as Allaah says:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

“Had you committed Shirk, we would have surely cancelled out your deeds and you would have indeed been one of the losers” [Surah Az-Zumar: 65]

and that the one who falls into this Shirk by committing it deserves eternity in the Hellfire, as Allaah says in His Book:

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ

“And those who disbelieve and reject Our signs (i.e. verses), they are the inhabitants of the Hellfire, wherein they will reside forever – what an evil destination” [Surah At-Taghaabun: 10]

then at this point it will become clear that the most important thing that is obligated on the servant is that he know how to single Allaah out solely for worship and how to avoid Shirk.

By this, perhaps he may be set free from this satanic trap, which the Devil has set up in order to mislead the people away from their Lord and into committing Shirk with Allaah. This is the sin that Allaah does not forgive, as He says:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And this cannot be accomplished unless one knows the following four rules, which Allaah has mentioned in His Book.


1. The foundation of the Religion of Ibraaheem is to make one’s worship sincerely for Allaah alone and not mix partners into His worship.

2. Shirk spoils one’s worship and causes a person’s good deeds to be invalidated. And the person that commits it will reside eternally in the Hellfire.

3. The most important thing that the servant (of Allaah) is obligated to learn is knowledge of Tawheed so that he may act on it, and knowledge of Shirk so that he may avoid it.


1. What is the foundation of the Religion of Ibraaheem and what is the proof for it?

2. Explain the effect that Shirk has on worship and what it resembles. Give an example for it?

3. What is the most important thing the servant (of Allaah) is obligated to learn and know?

Extracted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk, Al-Ibaanah book publishing [e-Book]

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Scholars Biographies: Imam Ahmad Shaakir

Died 1377H: Imaam Ahmad bin Muhammad Shaakir

Author: Dr. Badee’ Al-Lahaam
Source: His editing of the book “Al-Ba’ith-ul-Hatheeth”
Produced By:

He was Ahmad Ibn Muhammad Shaakir bin Ahmad bin ‘Abdil-Qaadir. His lineage traces back to Al-Husayn bin ‘Alee, may Allaah be pleased with them both. He was born and died in Cairo, Egypt.

His father, Shaikh Muhammad Shaakir, was among the men responsible for passing judgements (qadaa) and religious rulings (fatwa). He assumed the position of Chief Judge of Sudan in 1900. So while residing there, he enrolled his son, Ahmad, in the Ghawrdoon School. Then in the year 1904, Ahmad enrolled in the Institute of Alexandria (in Egypt) and then joined the Al-Azhar University, attaining the level of scholarly grade in 1917.

He then took on some judicial positions. Then he was appointed judge and head of the highest religious court, in which position he served until 1951, when he retired with a pension.

He had a strong love for the subject of Hadeeth, such that he took an interest in its books (i.e. collections of Hadeeth) since 1909. And that was under the direction and instruction of his father. He obtained ijaazahs (written approvals) on Hadeeth from ‘Abdullaah bin Idrees As-Sanoosee, the Scholar and Muhaddith of Morocco, and from Ahmad bin ash-Shams Ash-Shanqeetee. He also learned under Shaikh Taahir Al-Jazaa’iree Al-Atharee and other scholars, whose specialization was the Prophetic Hadeeth.

Shaikh Ahmad took on the role of working on a number of these books of the Sunnah. Among these books was the Musnad of Imaam Ahmad, which he worked on, covering close to a third of it, but without completing it. Also, he worked on Sunan At-Tirmidhee of which two volumes got printed. He also worked on Saheeh Ibn Hibbaan, of which the first volume was printed, and he wrote a valuable introduction for it. He also edited the book Ar-Risaalah of Ash-Shaafi’ee, and the methodology he employed in verifying and checking it is considered an example to be followed. He also wrote an explanation of the book “Ikhtisaar ‘Uloom Al-Hadeeth” of Ibn Katheer, which is the present book. He also participated in the verification and checking (tahqeeq) of a number of books like Sharh Sunan Abee DawoodKitaab Jamaa’ul-‘Ilm of Ash-Shaafi’ee, Al-Muhallaa of Ibn Hazm, Tafseer At-Tabaree and others. He also wrote an excellent explanation to the Alfiyyah of Imaam Suyootee concerning Hadeeth.

His brother, Mahmood, said: “As for the most important book he wrote, then it was “Nidhaam At-Talaaq”, which shows his Ijtihaad and his lack of fanaticism towards one particular madh-hab. In this book, he brings out the “Rules and Regulations of Divorce” from the texts of the Qur’aan and the explanations of the Sunnah concerning divorce. And there was great excitement amongst the scholars upon the appearance of this book.”

The Shaikh died in Egypt in the year 1958 (1377H). For further information on his life, his biography can be found in Al-A’alam (1/253) and Mu’jam-ul-Mu’allifeen (13/368).

Scholars Biographies: 

Scholars Biographies: Al Haafidh Ibn Rajab al Hanbalee (d.795H)

His Name, Kunyah, Nickname and Lineage

He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin Al Hasan bin Mohammad bin Abil Barakaat Mas’ood As-Salaamee Al Baghdaadee (due to his place of birth), Al Hanbalee (due to his Madh-hab), Ad-Dimashqee (due to his place of residence and death).

His Kunyah was Abul Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

His Birth and Upbringing

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

His Teachers

He learned and took knowledge from the greatest scholars of the Ummah during his time. In Damascus, he studied under:

1. Ibnul Qayyim Al Jawziyyah,
2. Zayn-ud-Deen Al ‘Iraaqee,
3. Ibn An-Naqeeb,
4. Mohammad bin Isma’eel Al Khabaaz,
5. Dawood bin Ibraaheem Al ‘Ataar,
6. Ibn Qaadee Al Jabal,
7. Ahmad bin ‘Abdil Haadee Al Hanbalee.

In Makkah, he heard from:

8. Al Fakhr ‘Uthmaan bin Yoosuf An-Nuwayree.

While in Jerusalem, he heard from:

9. Al Haafidh Al ‘Alaa’ee.

In Egypt, he heard from:

10. Sadr-ud-Deen Abul Fath Al Maydoomee,
11. Naasir-ud-Deen bin Al Mulook.

The Educational Positions he was appointed to

Ibn Rajab devoted himself to knowledge and spent all his time in researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. He was given a teaching position in the Hanbalee School in 791H but then it was taken from him. During the lifetime of his father, he was appointed the Halaqah (study circle) on Tuesday in the Central Masjid of Banu Umayyah. This was after the death of Ibn Qaadee Al Jabal, may Allaah have mercy on him, in 771H.

His Students

Students of knowledge turned to Al Haafidh Ibn Rajab (rahimahullaah) to learn under him, benefit from his knowledge and hear his narrations. This was since he was an Imaam in the Science of Hadeeth – both in reporting and investigating. The reason for this was because he spent such a large portion of his time engrossed in that subject that he wasn’t known except through the Hadeeth. There was no one found that was more proficient in it (during his time) besides him.

From the most famous of his students were

1. Abul ‘Abbaas Ahmad bin Abee Bakr bin ‘Alee Al Hanbalee, known as Ibn Ar-Risaam [d. 884H],
2. Abul Fadl Ahmad bin Nasr bin Ahmad, the Muftee of the lands of Egypt [d. 844H],
3. Dawood bin Sulaymaan Al Mawsilee [d. 844H],
4. ‘Abdur-Rahmaan bin Ahmad bin Mohammad Al Muqree,
5. Zayn-ud-Deen ‘Abdur-Rahmaan bin Sulaymaan bin Abil Karam, well known as Abu Shi’ar,
6. Abu Dharr Az-Zarkashee [d. 846H],
7. The Judge ‘Alaa-ud-Deen Ibn Al-Lahaam Al Ba’alee [d. 803H],
8. Ahmad bin Sayf-id-Deen Al Hamawee.

The Scholars’ Praise for Him [This section was added to the translation for additional benefit.]

Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al Jawhar-ul-Munaddad (pg. 48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) Madh-hab until he mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write.”

Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narration and awareness of their meanings.”

Ibraaheem bin Mohammad Ibn Muflih said of him: “He was the Shaykh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaykh of the Hanbalee Madh-hab and he wrote many beneficial books.”

His Creed

Ibn Rajab (rahimahullaah) treaded the Manhaj of the Salaf with regard to the issues of Eemaan and acquiring knowledge. And he supported it and defended it from the false arguments of the opponents. His books are loaded with that. And he wrote some treatises specifically on this topic such as his book ‘Bayaan Fadlu‘Ilm-is-Salaf ‘alaal-Khalaf.’ However, there can be found traces of Sufism in his books, may Allaah protect him from inclining towards it’s dangerous paths, due to what Allaah has given him from vast knowledge of the Narrations and a clear Salafee Methodology.

His Madh-hab with regard to the Subsidiary Issues

In Fiqh, he (rahimahullaah) followed the Madh-hab of the venerable Imaam, Ahmad bin Hanbal, may Allaah have mercy on him. He is counted as being one of the major scholars of the (Hanbalee) Madh-hab, and of those who were highly proficient in it. What provides evidence for this is his book: ‘Al Qawaa’id Al Kubraa fil-Furoo’’ for this is one of his most prominent works on the subject of Fiqh, which shows his vast knowledge on the intricate details of Fiqh issues. This is such that Al Haafidh Ibn Hajr said in his book Ad-Durar: “He did excellent work in it.” And Ibn Qaadee Shuhba and Ibn Muflih said: “It indicates his complete knowledge of the (Hanbalee) Madh-hab.”

And in Kashf-udh-Dhunoon it states: “It is a book from the marvels of this time. And it is such that he sought to explain much in it. Some claim that he found the scattered principles of Shaykh-ul-Islaam Ibn Taymiyyah and gathered them together, but that is not the case. Rather, he, may Allaah have mercy on him, was above that. This is what was stated.”

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaykh-ul-Islaam Ibn Taymiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibnul Qayyim Al Jawziyyah, the most outstanding student of Shaykh-ul-Islaam Ibn Taymiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

His Written Works

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was considered one of the most able and famous scholars in his time at writing. Thus, he has numerous and beneficial works on the subjects of Tafseer, Hadeeth, Fiqh, History and Raqaa’iq (Heart-Softening Material). Amongst his books are:

On Tafseer and Qur’aanic Sciences:

1. Tafseer Surah Al Ikhlaas,2. Tafseer Surah Al Faatihah,
3. Tafseer Surah An-Nasr,
4. I’raab Al Basmalah,
5. Al Istighnaa bil-Qur’aan,

On Hadeeth and Its Sciences:

1. Sharh Jaami’ At-Tirmidhee,
2. Sharh ‘Ilal At-Tirmidhee,
3. Fath-ul-Baaree bi-Sharh Saheeh Al Bukhaaree,
4. Jaami’-ul-‘Uloom wal-Hikam fee Sharh khamseena Hadeethan min Jawaami’-il-Kalim, which is the source for this book,

He also has a collection of treatises in which he explains individual hadeeth, such as:

5. Sharh Hadeeth: Maa Dhi’baani Jaa’iaan ursilaa fee Ghanam… [English: The Craving for Wealth and Status],
6. Ikhtiyaar Al Awlaa fee Sharh Hadeeth Ikhtisaam Al Mala Al A’alaa,
7. Noor-ul-Iqtibaas fee Mishkaat Wasiyyat-in-Nabee Libn ‘Abbaas,
8. Ghayaat-un-Nafa’ fee Sharh Hadeeth Tamtheel-ul-Mu’min bi-Khaamat-iz-Zara’,
9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah [English: Alleviating Grievances in Describing the Condition of the Strangers], And many others.

On Fiqh:

1. Al Istikhraaj fee Ahkaam-il-Kharaaj,
2. Al-Qawaa’id-ul-Fiqhiyyah,
3. Kitaab Ahkaam-ul-Khawaateem wa maa yata’alaqu bihaa,

On Biographical and Historical Accounts:

1. Adh-Dhayl ‘alaa Tabaqaat-il-Hanaabilah,
2. Mukhtasar Seerah ‘Umar bin ‘Abdil ‘Azeez,
3. Seerah ‘Abdul Malik bin ‘Umar bin ‘Abdil ‘Azeez,

On Heart softening Material and Admonitions:

1. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-‘Aam min Al Wadhaa’if,
2. At-Takhweef min An-Naar wat-Ta’reef bi-Haali Daar-il-Bawaar,
3. Al-Farq bayna An-Naseehah wat-Ta’yeer [English: The Difference between Advising and Condemning],
4. Ahwaal Ahlil Quboor,

His Death

Al Haafidh Ibn Rajab, may Allaah have mercy on him, passed away on a Monday night, the fourth of Ramadaan, 795H. He died while in Damascus in a land, which was called Al-Humayriyyah, in a garden area he used to rent. His funeral prayer was performed the next day and he was buried in the Baab As-Sagheer graveyard next to Shaykh Abul Faraj Ash-Sheeraazee.

Source: ‘Eeqaadh-ul-Himam’ an abridgement of ‘Jaami’-ul-‘Uloom wal-Hikam’ (pg. 8-11). Produced by – [Slightly modified for clarity] 

Scholars Biographies: Shaykh Abdullah al-Qar’aawee

1315H–1389H: Shaikh ‘Abdullaah bin Muhammad Al-Qar’aawee

Author: Fawaaz bin ‘Alee Al-Madkhalee
Source: His compilation “Tareeq-ul-Wusool ilaa Eedaah ath-Thalaathat-il-Usool. Produced By:

He was Shaikh ‘Abdullaah bin Muhammad bin Hamad bin Muhammad Al-Qar’aawee [2] An-Najdee from the district of Qaseem in Najd. He played a great role in Calling to Allaah and spreading the authentic creed, particularly in the southern regions of Saudi Arabia, where this (Salafee) Da’wah thrived and prospered.

He, may Allaah have mercy on him, was born in Dhul-Hijjah of 1315H in the city of ‘Unayzah. His father passed away two months prior to his birth, so he was raised an orphan under the care and auspices of his mother and paternal uncle. He was brought up learning the basic elementary studies, uprightness, purification and memorization of the Qur’aan. During the first part of his life, he occupied himself with conducting business, but he changed to seeking knowledge. He traveled to India twice and then moved throughout the cities of the Kingdom of Saudi Arabia seeking knowledge. So he traveled from Buraydah to Makkah and then to Madeenah, Riyadh, Ihsaa and Qatar. In fact, he even transcended beyond the Arabian Peninsula, visiting Iraq, Egypt and Syria.

Afterward, he commenced his Call to reformation, turning his attention to the southern region of the Kingdom of Saudi Arabia. He settled in Saamitah and made it the center for his Da’wah. So he began calling the people to have Taqwaa of Allaah and to adhere to the beliefs of the pious predecessors (Salaf as-Saalih), with wisdom and fair admonition. Many students would gather around him, and so he would have a large following of people who came to him seeking knowledge. So he held gatherings, teaching them the Qur’aan, Tafseer, Tajweed, Tawheed, Hadeeth, Fiqh, Laws of Inheritance, and some of the sciences of the Arabic language. [3]

Then he focused on some of the neighboring towns of Saamitah and opened various educational institutes, appointing some of his main students as teachers in them – students the likes of Shaikh Haafidh Al-Hakamee (rahimahullaah), about whom he said: “He is one of my students, however he has surpassed me in knowledge by far.”

He would supply these schools with everything that students stood in need of, such as books, notepads and so on, purchasing that with his personal donations. He would also go out in person to visit the neighboring villages on certain days to the point that the people turned towards seeking knowledge under him. The Shaikh’s schools spread out from the district of Tuhaamah to the district of ‘Aseer. He opened many schools and institutes within these regions and appointed his major students to teach in them.

Some of the main objectives of his Da’wah were to rectify the Creed in the people’s souls, to cultivate the true Islaam into the hearts of the Muslim youth and to guide them to the correct path. Prior to his arrival, the community was living upon ignorance and false notions. So the Shaikh, may Allaah have mercy on him, produced students that were strong in their Creed to guide the people and call them to Allaah. So his efforts were crowned with success and many of the people began to perform the obligations at their proper times.

During the last part of his life, he was afflicted with a painful sickness, as a result of which he was forced to move to Riyadh where he was admitted into its central hospital. On Tuesday, the 8th of Jumaadaal-Oolaa, 1389H, the Shaikh passed away, having reached around 73 years of age – a lifetime which he spent serving knowledge, seeking it and spreading it to the people. He, may Allaah have mercy on him, is regarded today as one of the Imaams of the Islamic Da’wah of the 14th Hijree Century, particularly in the districts of Tuhaamah and ‘Aseer, which serve as the birthplace of his Da’wah.

For more about Imaam Al-Qar’aawee, refer to the book “Shaikh Haafidh bin Ahmad Al-Hakamee – His Life and Effects” (pg. 31-35) written by our sheikh, Zayd bin Muhammad Al-Madkhalee, rahimahullaah, and the book “Shaikh ‘Abdullaah Al-Qar’aawee and his Da’wah in the South of the Kingdom” (pg. 12) by As-Sahlee.


[1] Translator’s Note: This book was compiled by Fawaaz al-Madkhalee from classes Shaikh Zayd Al-Madkhalee (rahimahullaah) gave on the explanation of the famous book “The Three Fundamental Principles” in the First Shaikh ‘Abdullaah bin Muhammad Al-Qar’aawee Educational Seminar, which was held in 1415H in the district of Jaazaan.

[2] Translator’s Note: Al-Qar’aawee was the nickname of his grandfather, which was an ascription to a town he lived in called al-Qar’aa, within the confines of the city of Buraydah. See Fatawaa al-Jaliyyah, footnote 3 on (pg. 5).

[3] Shaikh ‘Abdullaah Al-Qar’aawee served as one of the carriers of the Sunnah and one of the callers to it during that time period. He studied under the noble scholars of his region of Najd and elsewhere. He longed to be one of the callers to Allaah and to be one of those who would revive His Religion, aiding the truth, and guiding the people from deviation to the truth and from Shirk to Tawheed. He yearned to be from those who would warn the people against the evils that are the cause for Allaah’s Anger. So Allaah willed for him to be from those who called to his Path in the southern region of Saudi Arabia. This was due the suggestion of his teacher at that time, the former Muftee of Saudi Arabia, Shaikh Muhammad bin Ibraaheem (rahimahullaah), to go there.

This happened after Shaikh Al-Qar’aawee confided in him a dream he had in which he saw himself go down to the southern regions of Saudi Arabia. So he set out for the south and ended up in Jaazaan in the year 1358H. Thereafter, he advanced to the city of Saamitah, and Allaah benefited the people of these lands through him. So the people of the south learned the Book and the Sunnah from him and they began to understand the Religion of Allaah at his hands.

When he first came to Saamitah, he opened the first Madrasah Salafiyyah (Salafee School) there in Sha’baan 1358H, and began teaching in it shortly thereafter. The school was opened in the house of Shaikh Naasir bin Khaloofah, may Allaah have mercy on him.

At the head of his students, were:

  • Shaikh Haafidh bin Ahmad al-Hakamee,
  • Shaikh Ahmad bin Yahyaa An-Najmee,
  • Shaikh ‘Umar Jardee Al-Madkhalee,
  • Shaikh Muhammad bin Ahmad Al-Hakamee, and
  • other scholars, at whose hands Allaah raised the Sunnah and subdued innovation.

[This excerpt is from footnote 3 on (pg. 5) of Al-Fatawaa al-Jaliyyah, written by the compiler of the book, Hasan bin Muhammad Ad-Dagreeree.]

Scholars Biographies: Imam Ibn Baz

1330H-1420H: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz

Author :
Source: BinBaz.Org.Sa [Abridged and with Additions]
Produced By:

His Name and Lineage:

He was the noble and exemplary scholar, ‘Abdul-‘Azeez bin ‘Abdillaah bin ‘Abdir-Rahmaan bin Muhammad bin ‘Abdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: “Their origin was in Madeenah, then one of their ancestors moved to Dur’eeyah.”

His Birth and Early Youth:

He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.

Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ‘Abdul-‘Azeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.

Imaam Ibn Baaz first started by learning the Qur’aan as was the custom of the Salaf, who would memorize and master the Qur’aan before moving on to other subjects. So he memorized the entire Qur’aan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.

It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, “My journey with the writers”, in which he discussed some examples of his life.

Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaah’s infinite wisdom, He willed that the Imaam’s sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.

Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:

1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: “If my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.”[Saheeh Al-Bukhaaree: no. 5653]

2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeeth’s chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.

3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.

4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophet’s Sunnah.

His Teachers:

After memorizing the Qur’aan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:

1. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab,
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Sa’ad bin Hamad Al-‘Ateeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Sa’ad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.

His Educational Life:

When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ‘Abdul-‘Azeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rak’at, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.

As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judge’s Residence given to him by Imaam ‘Abdullaah bin Faysal bin Turkee.

Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.

His Books and Treatises:

Even though the Imaam was pressed for time as a result of his duties and role in giving da’wah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:

1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ‘Abdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophet’s Birthday
12. A Warning against Innovations

And there are many more books, which can be read and printed at the Imaam’s official web site This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.

His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.

2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Sharee’ah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.

3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.

4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.

5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Da’wah and Guidance. He held this position until 1414H.

6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.

He also held the following positions:

1. Head of the Permanent Committee for Islamic Research and Verdicts,

2. President and Member of the Founding Committee for the Muslim World League,

3. President of the higher World League Council,

4. President of the World Supreme Council for Mosques,

5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,

6. Member of the Higher Council of the Islamic University of Madeenah,

7. Member of the Supreme Committee for Islamic Propagation.

His Students:

Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:

1. Muhammad bin Saalih Al-‘Uthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ‘Abdullaah bin Hasan Al-Qu’ood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ‘Abdul-Muhsin Al-‘Abbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabee’ bin Haadee Al-Madkhalee,
7. ‘Abdul-‘Azeez bin ‘Abdillaah Ar-Raajihee

His Physical Attributes and Appearance:

The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.

He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.

His Humility and Piety:

The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.

What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qur’aan, which he would then go on to explain to everyone present.

His Death:

Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ‘Adl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.

Scholars Biographies: The Scholars’ Praise for Shaikh Rabee’ Ibn Haadee Al-Madkhalee

The Scholars’ Praise for Shaikh Rabee’ Carrier of the Flag of Al-Jarh wat-a’deel

Compiled by Maktabah Al-Idreesee As-Salafiyyah In San’aa, Yemen. Translated by abu maryam isma’eel alarcon


A Brief Biography of Shaikh Rabee’ Ibn Haadee Al-Madkhalee
The Scholars’ Praise for Shaikh Rabee
The Praise of Imaam Al-Albaanee
The Praise of Imaam Ibn Baaz
The Praise of Shaikh Muqbil Ibn Haadee Al-Waadi’ee
The Praise of Imaam Ibn Al-‘Uthaimeen
The Praise of Shaikh Saalih Al-Fawzaan
The Praise of Shaikh Muhammad Al-Bannaa
The Praise of Shaikh Muhammad Ibn ‘Abdillaah As-Subayyal
The Praise of Shaikh Ahmad An-Najmee
The Praise of Shaikh ‘Ubaid Al-Jaabiree
Closing Remarks


All praise be to Allaah and may the peace and blessings of Allaah be on His Messenger. This book you have before you is a translation of a small pamphlet that was prepared, printed and distributed by Maktabah Al-Idreesee from San’aa, Yemen concerning “The Scholars’ Praise for Shaikh Rabee’ Ibn Haadee Al-Madkhalee.

This treatise was also made available over the Internet as a downloadable file in such sites as and This is where we obtained our source for this current translation. So we encourage all readers who wish to access the Arabic source for this book to go to the above mentioned web sites and download the file called “Shifaa-ul-‘Aleel fee Thanaa-il-‘Ulamaa ‘alaa Ash-Shaikh Rabee‘”

There were many reasons for selecting this current book for translation and publishing. The first and most important of them was to allow the Muslims to become acquainted with who the scholars of our time are and to get a first hand look at how the scholars of Ahl-us-Sunnah praise and commend one another. Secondly, in recent times there have been big debates amongst the Muslims, especially those of them who adhere to the way of the Salaf, on certain issues concerning this noble Shaikh. We felt that this is largely due to their being unaware of who Shaikh Rabee’ is and what the scholars have said about him. Shaikh Rabee’, as indicated by Shaikh AlAlbaanee, is in our current times, the leading personality in the field of Al-Jarh wat-Ta’deel (i.e. declaring who is reliable, trustworthy and upon the correct way from those who are unreliable and on a deviant way). At times, this field requires those specialized in it to speak about certain popular and renowned figures in order to clarify their mistakes or expose their deviations. So no doubt, Shaikh Rabee’ has spoken against some callers and teachers in the Muslim world that are esteemed by many. But this was only part of his sincere advice, as he was fulfilling his duty of clarifying to the ummah the mistakes of certain people so that the Muslims will not follow them in that. But unfortunately the result of this at times is that the Muslims do not readily accept from him and question his authority, and even go further and ridicule and belittle him. So we felt that it was important, especially amidst the rumors and lies being spread about this noble scholar, to present our Muslim readers with the present treatise.

Furthermore, we ask Allaah to reward all those brothers in charge of putting the book together in its Arabic form, namely the brothers in Yemen. They have also included several footnotes, which add clarification to certain issues and they have categorized the treatise into easy to read and access sections. So may Allaah reward them with the best of rewards and may He make this treatise a source for strengthening and putting light to this blessed da’wah of the Way of the Salaf.

Written by abu maryam isma’eel alarcon


Verily, all praise is due to Allaah, we praise Him, we seek His assistance and we ask for His forgiveness. We seek refuge in Him from the evils of our souls and the evils of our actions. Whoever Allaah guides, no one can lead him astray and whoever is caused to go astray, there is no one that can guide him. I bear witness that there is no deity worthy of worship except Allaah – alone with no partners. And I bear witness that Muhammad is His slave and Messenger.

“O you who believe, fear Allaah as He ought to be feared and do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]

“O mankind, fear Allaah who created you from a single soul (Adam) and from that, He created its mate (Eve). And from them He brought forth many men and women. And fear Allaah to whom you demand your mutual rights. Verily, Allaah is an ever AllWatcher over you.” [Surah An-Nisaa: 1]

“O you who believe, fear Allaah and speak a word that is truthful (and to the point) – He will rectify your deeds and forgive you your sins. And whoever obeys Allaah and His Messenger has achieved a great success.” [Surah Al-Ahzaab: 70-71]

Indeed, the best of speech is the Book of Allaah, and the best guidance is the guidance of Muhammad, sallAllaahu ‘alayhi wa sallam. And the worst of matters are those that are newly invented, for every newly invented matter is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire. To Proceed:

Allaah had indeed promised us that He would protect His Religion and that He would preserve His Book and His Prophet’s Sunnah, as He says:

“Verily, We have revealed the Dhikr (Qur’aan and Sunnah) and surely We will preserve it.” [Surah Al-Hijr: 9]

From Allaah’s way of preserving His Religion – as well as His mercy for His servants – is that He has prepared for it men who will continue to pass it down to those that come after them, in its pure and unadulterated form, free from any defects. These are the individuals who recorded the Knowledge and the Religion in books while preserving that in their hearts – not growing weak or tired of doing that until they reached their graves.

These people are the scholars – the adherents to the Qur’aan and the Hadeeth and the inheritors of the Prophets, who defend Allaah’s Religion and fight to clarify His Prophet’s Sunnah.

Allaah has given the scholars a high and lofty position in Islaam, as well as an honorable rank amongst mankind, as He says:

“Allaah will raise those who believe amongst you and who have been given knowledge, many levels.”

And He says:

“Say: Are those who have knowledge equal to those who do not have knowledge?” [Surah Al-Mujaadilah: 11]

Allaah has commanded us to refer our questions to them and to turn back to their sayings. And He made that like a certification on their part, as He says:

“And We have not sent before you except men whom We gave revelation to. So ask the people of dhikr (remembrance, i.e. knowledge) if you don’t know.” [Surah An-Nahl: 43]

The people of dhikr are the scholars – those who have knowledge of what Allaah revealed to His prophets.

Abu Ad-Dardaa, radyAllaahu ‘anhu, reported:

“I heard the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, say: ‘Whoever treads a path, by which he seeks knowledge, Allaah will pave a way for him to Paradise because of it. Verily, the angels lower their wings out of contentment for the seeker of knowledge. And indeed, everything in the heavens and in the earth – even the fish in the sea – asks forgiveness (from Allaah) for the scholar. The virtue of the scholar over the worshipper is like the virtue of the moon over all the stars. Truly, the scholars are the inheritors of the prophets. And indeed the prophets do not leave behind any deenar or dirham (currency) for inheritance, but rather they only leave behind knowledge as inheritance. So whoever takes hold of it, then he has taken hold of an abundant share (of inheritance).'” [1]

The ayaat, ahaadeeth and athaar (narrations from the Salaf) concerning their high virtue are many. So they have the greatest share and the loftiest portion in terms of virtue and status. [2]

O Brother, listen to the great words of the Imaam of Ahl-us-Sunnah wal-Jamaa’ah, Imaam Ahmad Ibn Hanbal, when he spoke on the characteristics of the scholars and their effect on the people and the people’s effect on them:

“All praise be to Allaah who placed in every era, after the period of the messengers, remnants from the people of knowledge, who call those who deviated to guidance and who have patience with their harm. And with the Book of Allaah, they revive the dead and with the light of Allaah, they cause the blind to see. So how many people, whom the Devil has killed, have they revived? And how many people, who were lost and astray have they guided? So what a great effect do they have upon the people! And what an ugly effect do the people have on them! They (i.e. the scholars) take away from the Book of Allaah, the distortions of the extremists, the false claims of the liars and the wrong interpretations of the ignorant – those who hold high the banners of innovation and unleash the outbreaks of mischief (fitnah). So they are in disagreement with the Qur’aan, they are in opposition to the Qur’aan and they unanimously agree with one another to withdraw themselves from the Qur’aan. They say things about Allaah and about the Book of Allaah without knowledge. They talk about the ambiguous matters in speech and they deceive the ignorant people on matters that are obscure to them. We seek refuge in Allaah from the fitan (trials) of the misguided ones.” [3]

So look at the biographies of the noble and distinguished Scholars and Muhadditheen throughout the history and generations, from the time of the righteous Sahaabah and their Successors (Taabi’een), then those that came after them from the eminent Imaams, to this current day of ours. You will find that they sacrificed their lives, their wealth and their time for the sake of being sincere to Allaah, His Book, His Messenger, the Muslim leaders and their common folk.

So the right that these scholars possess over others is that they (the people) do not mention them except with goodness. And whoever mentions them in an evil way, then he is on other than the Correct Path.

And it is from the principles of Ahl-us-Sunnah and from the requirements of their beliefs, that it is an obligation to love the People of the Sunnah, to praise and speak highly of them and to not criticize them. This is such that the Salaf, may Allaah have mercy on them, considered the criticizing of Ahl-us-Sunnah and those who defend the Sunnah to be from the signs of the people of innovation and misguidance. In fact, they would consider a person to be from the people of innovation by just him criticizing the scholars (alone).

Imaam Ahmad Ibn Hanbal, rahimahullaah, said: “If you see a man slander Hamaad Ibn Salamah then have doubt about his Islaam, for indeed he (Hamaad) was harsh against the innovators.” [AsSiyar (7/447)]

Abu Zur’ah, rahimahullaah, said:

“If you see a man from Koofah speak vilely about Sufyaan Ath-Thawree and Zaa’idah, then no doubt he is a Raafidee. And if you see a person from Shaam speak vilely about Mak-hool and AlAwzaa’ee, then no doubt he is a Naasibee. And if you see a person from Khurasaan speak vilely about ‘Abdullaah Ibn Al-Mubaraak, then no doubt he is a Murji’ee. And know that all of these groups are united in their hatred for Ahmad Ibn Hanbal, because there is no one amongst them except that he has in his heart an arrow (ready) for him, which cannot be recovered from.” [Tabaqaat-ul-Hanaabilah (1/199-200)]

Na’eem Ibn Hamaad, rahimahullaah, said:

“If you see a man from Iraq speak (badly) about Ahmad Ibn Hanbal, then have doubt about his Religion. And if you see a person from Basrah speak (badly) about Wahb Ibn Jareer, then have doubt about his Religion. And if you see a man from Khurasaan speak (badly) about Ishaaq Ibn Raahawaih, then have doubt about his Religion.” [Taareekh Baghdad (6/438) and Taareekh Dimashq (8/132)]

Abu Ja’far Ibn Muhammad Ibn Haaroon Al-Mukhramee, rahimahullaah, said:

“If you see a man attacking Ahmad Ibn Hanbal, then know that he is an innovator, a deviant.” [Taqdimah Al-Jarh wat-Ta’deel (pg. 308-309) and Taareekh Dimashq (5/294)]

Abu Haatim Ar-Raazee, rahimahullaah, said:

“If you see a person from Rayy or anyone else hating Abu Zur’ah, then know that he is an innovator.” [Taareekh Baghdad (10/329) and Taareekh Dimashq (38/31)]

And Abu Haatim, rahimahullaah, also said:

A sign of the people of innovation is their battling against the people of Narrations.” [As-Sunnah of Al-Laalikaa’ee (1/179)]

Imaam Abu ‘Uthmaan As-Saaboonee, rahimahullaah, said:

“The signs of the people of innovation are clear and obvious. The most apparent of their signs is their severe enmity for those who carry the reports of the Prophet.” [‘Aqeedat-us-Salaf (pg. 101)]

As-Safaareenee, rahimahullaah, said:

“And we are not focusing on mentioning the virtues of the people of Hadeeth, for indeed their virtues are well known and their merits are many. So whoever belittles them, then he is despicable and lowly. And whoever hates them, then he is from the backward party of the Devil.” [Lawaa’ih-ul-Anwaar (2/355)]

Among these distinguished scholars and eminent Mujaahideen is the Shaikh, the ‘Allaamah, Abu Muhammad Rabee’ Ibn Haadee ‘Umair Al-Madkhalee, may Allaah continue to let him remain in defense of His Religion and cause us to benefit from this prolonging of his life.

The Shaikh, may Allaah preserve him, has truly worked hard to clarify the Sunnah, and he has struggled intensely to explain what the Correct Way is. All of this is from his sincerity to Allaah, His Book, His Messenger, the Muslims leaders and their common folk. So how many confused people did he cause to see, and how many people who went astray did he direct to the way of guidance? So we ask Allaah to grant him the best reward for what he has done on behalf of Islaam and the Muslims. And we ask Allaah to place him, as well as us, in the company of the prophets, the siddeeqeen (those who believed in the prophets), the martyrs, and the righteous – and what a great company they are.

However, there is no doubt that for every good blessing that exists (for someone) there is someone envious of it, and for every truth, there is someone who rejects or denies it.

Shaikh ‘Abdul-Lateef Aali Shaikh, rahimahullaah, said:

“From the natural habit of the people of innovation is that when they are broke of possessing any proofs and the avenues (of arguing) have become constricted for them, they cast faults and blemishes on the Ahl-us-Sunnah and criticize them, while praising themselves.”

So the Raafidah (group) met their ruin at the hands of the Prophet’s Companions, and so did the people of the Great Slander (against ‘Aa’ishah). And likewise, Ahmad Ibn Abee Duwaad and others from the Mu’tazilah met their destruction with Ahmad Ibn Hanbal. And Ibn Makhloof AlMaalikee met his ruin at the hands of Shaikh-ul-Islaam Ibn Taimiyyah. As-Subkee met his ruin at the hands of Al-Haafidh Adh-Dhahabee and so did Ibn Dihlaan and his followers from the Sufis at the hands of Shaikh-ul-Islaam Muhammad Ibn ‘Abdil-Wahhaab, as well as all the other followers of the Shaytaan who met their fate at the hands of the followers of Ar-Rahmaan.

All of this was due to Allaah testing His servants from Ahl-us-Sunnah to know who the truthful and believing ones were from the lying and hypocritical. And it was so Allaah could increase the reward of these servants of His, due to the criticism they receive from those who are astray and lead others astray.

In order to clarify the truth and to advise the ummah, we decided to distribute and spread these words and recommendations that the noble scholars have given to Shaikh Rabee’ Ibn Haadee AlMadkhalee. This is so that one who is unaware (of the Shaikh) could know his status and so that the hearts of the believers could be at rest and tranquility and so that someone who is ruined at his hands does not fall into such a circumstance without first being informed.

And all praise be to the One, through whose grace, all good deeds are completed. And may the peace and blessings of Allaah be on Muhammad and on his family and Companions. [4]


His Name and Lineage:

He is the Shaikh, the ‘Allaamah , the Muhaddith, Rabee’ Ibn Haadee Ibn Muhammad ‘Umair AlMadkhalee from the tribe of Mudaakhala, a well-known tribe in the Jaazaan district in the southern part of the Kingdom of Saudi Arabia. This is one of the tribes of Banoo Shabeel. Shabeel was Ibn Yashjab Ibn Qahtaan.

His Birth:

He was born in the village of Jaraadiyah, which is a small village to the west of the town of Saamitah, close to three kilometers away from it. Now, the village is connected to that town. He was born in the year 1351H, towards the last part of the year. His father passed away almost a year and a half after his birth, so he was raised and brought up in the house of his mother, may Allaah have mercy on her. She supervised him and took charge of raising him in the best possible manner, and she taught him good characteristics, such as honesty and trustworthiness and to be motivated about making the prayers. She would make him go pray, while under the supervision of his paternal uncle.

His Educational Upbringing:

When the Shaikh reached the age of eight, he joined the study circles of the village. There, he learned proper handwriting and recitation (of the Qur’aan). From those who taught him handwriting, were Shaikh Shaibaan Al-‘Areeshee and Al-Qaadee Ahmad Ibn Muhammad Jaabir Al-Madkhalee. He also learned under a third person, called Muhammad Ibn Husain Makkee from the town of Sibyaa’. He studied the Qur’aan under Shaikh Muhammad Ibn Muhammad Jaabir Al-Madkhalee, as well as the subjects of Tawheed and Tajweed.

Afterwards he studied in the Salafee School of Saamitah. From the teachers whom he studied under in this school, were: the knowledgeable, Shaikh Naasir Khaloofah At-Tiyaash Mubaarakee, rahimahullaah, who was a famous scholar from the major students of Shaikh Al-Qar’aawee, rahimahullaah. He studied the books Buloogh Al-Maraam and Nuzhat-un-Nadhr of Al-Haafidh Ibn Hajr under him.

Then he joined the educational institute in Saamitah after that, and there he studied under a number of noble Mashaayikh, the most famous of whom, generally speaking, were: Shaikh Haafidh Ibn Ahmad Al-Hakamee – the well-known great scholar, rahimahullaah, and his brother, Shaikh Muhammad Ibn Ahmad Al-Hakamee. He also studied under the great scholar, the Muhaddith, Ahmad Ibn Yahyaa An-Najmee, may Allaah preserve him, and the Shaikh, the ‘Allaamah, Dr. Muhammad Amaan Ibn ‘Alee Al-Jaamee, rahimahullaah. He also studied under the Shaikh, the Faqeeh Muhammad Sagheer Khameesee the book Zaad Al-Mustaqni’ with regard to the subject of Fiqh. And there are many others whom the Shaikh studied under, such as in the subjects of Arabic Language, Literature, Eloquent Speech (Balaagha), etc. In the year 1380H, upon finishing his allotted time, the Shaikh graduated from the educational institute of Saamitah. In the beginning of the year 1381H, he joined the Faculty of Sharee’ah in Riyadh and stayed there for a period of one or two months. Then the Islaamic University of Madeenah opened, so he moved to Madeenah and joined the Islaamic University’s Faculty of Sharee’ah. He studied there for the length of four years and graduated in the year 1384H with a grade of Mumtaz (Excellent).

The teachers whom the Shaikh studied under while in the Islaamic University:

1. The Shaikh, the ‘Allaamah, the former Chief Muftee of the Kingdom of Saudi Arabia, ‘Abdul- ‘Azeez Ibn ‘Abdillaah Ibn Baaz, rahimahullaah, under whom he studied Al-‘Aqeedah AtTahaawiyyah.
2. The ‘Allaamah, the Muhaddith, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee, rahimahullaah, under whom he studied the subject of Hadeeth and its chains of narration.
3. The Shaikh, the ‘Allaamah, ‘Adul-Muhsin Al-‘Abbaad, under whom he studied the subject of Fiqh for three years, with the book Bidaayat-ul-Mujtahid.
4. The Shaikh, the ‘Allaamah, the Haafidh and Mufassir, Muhammad Al-Ameen Ash-Shanqeetee, author of the book Adwaa-ul-Bayaan, under whom he studied the subjects of Tafseer and the Principles of Fiqh for four years.
5. Shaikh Saalih Al-‘Iraaqee, under whom he studied ‘Aqeedah (Creed).
6. The Shaikh, the Muhaddith, ‘Abdul-Ghaffaar Hasan Al-Hindee, under whom he studied the Science of Hadeeth and its terms.

After graduating from the Islaamic University of Madeenah, he worked as a teacher in one of the learning institutes of the Islaamic University for a while. Then he joined the Department for Higher Studies at Umm Al-Qurraa University, where he continued his studies, obtaining his Masters Degree in the subject of Hadeeth in 1397H, by having completed his dissertation, which is well known as “Between the two Imaams, Muslim and Ad-Daaraqutnee.”

Then in the year 1400H, he obtained his Doctorate Degree from Umm Al-Qurraa also, with the grade of Mumtaz (Excellent). And this was because of his checking of the book “An-Nukat ‘alaa Kitaab Ibn As-Salaah” of Al-Haafidh Ibn Hajr, rahimahullaah.

After that, he went back to working as a teacher in the Islaamic University (of Madeenah) in the Faculty of Hadeeth, where he taught Hadeeth and its Sciences. He became head of the Dept. of Sunnah in the Department for Higher Studies several times. Now, he currently holds the position of chair-holding professor.

His Attributes and Characteristics:

The Shaikh, may Allaah preserve him, is distinguished by his great humbleness in front of his (Muslim) brothers, students, questioners and visitors. He is humble with regard to his household, his clothes and his means of transportation – not liking to have luxury in any of these things. He is also always joyful and with a cheerful countenance. He doesn’t fatigue his students with too much talk. And his gatherings are always filled with readings in Hadeeth and the Sunnah and warnings against innovation and its people, to the extent that a person that doesn’t know him well or mix with him, may think to himself that the Shaikh doesn’t preoccupy himself except with doing this! He loves the Salafee Students of Knowledge and he is polite to them and treats them nicely. And he strives to assist them with their needs as much as he is able to, both physically and financially. His home is always open to the students of knowledge, to the point that not one day passes that he is able to eat his breakfast or lunch or dinner by himself. And he inquires about his students and assists them and shares with them.

He is among the persistent and enthusiastic callers to the Qur’aan and the Sunnah and the Creed of the Salaf. Many in these times cannot equal his great zeal and passion for the Sunnah and the Creed of the Salaf. And in our time, he is from those who are defending this methodology of the Salaf As-Saalih, day and night, in hidden and in open, without letting the accusations of critics censure him, for the sake of Allaah.

His Books:

His books are many, all praise be to Allaah. The Shaikh has written on many important and required topics, especially that of refuting the people of innovation and desires in these times, in which the rectifiers are few and the troublemakers are many. His books include:[6]

1. “Between the two Imaams, Muslim and Ad-Daaraqutnee” – It is a large volume, which was his Master’s Dissertation)
2. “An-Nukat ‘alaa Kitaab Ibn As-Salaah” – This was printed in two volumes and was his Doctorate’s Dissertation.
3. A Verification of the book “Al-Madkhal Ilaa As-Saheeh” of Al-Haakim – The first volume of this book was printed.
4. A Verification (checking) of the book “At-Tawassul wal-Waseelah” of Ibn Taimiyyah – In one volume.
5. “Methodology of the Prophets in Calling to Allaah” (Translated and printed in English)
6. “Methodology of Ahl-us-Sunnah wal-Jamaa’ah in Criticizing Men, Books and Groups”
7. “The Categorization of the Hadeeth into Saheeh, Hasan and Da’eef between the actuality of the Muhadditheen and the falsification of the Blind followers” – A Refutation of ‘AbdulFattaah Abu Ghuddah and Muhammad ‘Awaamah
8. “Exposing Al-Ghazaalee’s stance on the Sunnah and Its People”
9. “Preventing the Aggression of the Disbelievers and the Ruling for Seeking Assistance from Non-Muslims”
10. “The Status of Ahlul-Hadeeth”
11. “The Methodology employed by Imaam Muslim in Arranging his Saheeh”
12. “The Ahlul-Hadeeth are the Victorious and Saved Group” – A Discussion with Salmaan Al- ‘Awdah
13. “A Treatise on the Prophetic Hadeeth”
14. “Shedding Islaamic Light on the Creed and Ideology of Sayyid Qutub”
15. “The Abuses of Sayyid Qutub against the Companions of Allaah’s Messenger”
16. “Protection against the Dangers that are found in the Books of Sayyid Qutub”
17. “The Decisive Border between the Truth and Falsehood” – A Discussion with Bakr Abu Zayd
18. “Majaazafaat Al-Hidaad”
19. “The Clear Proof concerning Protecting the Sunnah”
20. One Group (Jamaa’ah) not many Groups (Jamaa’aat) and One Path not Several” – A Discussion with ‘Abdur-Rahmaan ‘Abdul-Khaaliq
21. “An-Nasr-ul-‘Azeez ‘alaa Ar-Radd-il-Wajeez”
22. “The Condemned Form of Fanaticism and its (bad) Effects”
23. “Clarifying the corruption of the standard used to measure” – A debate with a hizbee (sectarian) that conceals himself
24. “Warning of the Falsehoods in Tawdeeh Al-Maleebaari”
25. “A Refutation of the Falsehoods of Musa Ad-Duwaish”
26. “Annihilating the Fabrications of ‘Abdul-Lateef Bashmeel”
27. “The Onslaught of Salafee Blazing Meteors against the Khalafee encampments of ‘Adnaan”
28. “Advice is a Collective Responsibility in Da’wah Work” – This was printed in the magazine “At-Taw’eeyah Al-Islaamiyyah”
29. “The Qur’aan and the Sunnah – their effect, their status, and the need for them in establishing education in our schools” – Printed in the 16th Issue of the Islaamic University Magazine
30. “The Islaamic Ruling concerning the one who reviles Allaah’s Messenger or criticizes some part of His Message” – This is an article that appeared in the Kuwaiti newspaper Al-Qabs (Issue 8576) on 9/5/1977.

The Shaikh has other books that we did not mention here. We ask Allaah to assist him in completing the good and to grant him the ability to do what He loves and is pleased with. Surely, Allaah has power over that and He is Able to do it


1. The Muhaddith, the ‘Allaamah, Muhammad Naasir-ud-Deen Al-Albaanee:

In a cassette [7] the following question was presented to the Shaikh:

“Despite the stance that the two Shaikhs, Rabee’ Ibn Haadee Al-Madkhalee and Muqbil Ibn Haadee Al-Waadi’ee, have taken in fighting against innovations and the deviant opinions and sayings, some of the youth have doubts as to if the two Shaikhs are upon the Salafee way.”

So the Shaikh, rahimahullaah, answered by saying:

“Without a doubt, we praise Allaah, the Most High, for preparing for this upright Da’wah, which is based on the Qur’aan and the Sunnah according to the methodology of the Salaf As-Saalih, numerous callers throughout the various parts of the Muslim lands. They are the ones who take charge of the communal obligation (fard kifaa’ee), when there are very few who take this responsibility in the Muslim world today. So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.”

Then the Shaikh, rahimahullaah, said:

“And furthermore, I want to say that what I saw from the writings of the Shaikh, Dr. Rabee’, was that they were beneficial. And I do not recall seeing any error on his part (in these books) nor any deviation from the methodology, which we are in conformity with him on and he with us.”

He, rahimahullaah, also said, commenting on the conclusion of the book “Al-‘Awaasim mimmaa fee Kutub Sayyid Qutb min Al-Qawaasim” (Protection against the Dangers that are found in the Books of Sayyid Qutb):

“Everything that you have refuted Sayyid Qutb in is true and correct. From this, it will become quite clear to every Muslim, who has some sort of Islaamic education, that reads this that Sayyid Qutb was not knowledgeable about Islaam, whether about its fundamental principles (Usool) or its subsidiary issues (Furoo’).[8] So may Allaah reward you, O brother (Rabee’) for fulfilling this obligation of clarifying and exposing his ignorance and deviation from Islaam.”

2. The Imaam, the Muhaddith, the ‘Allaamah, Shaikh ‘Abd-ul-‘Azeez Ibn Baaz:

Shaikh ‘Abdul-‘Azeez Bin Baaz was asked about what he meant by his “Clarification” (a speech he gave), so he responded on (7/28/1412) in a cassette entitled “Explaining the Clarification”:

“This clarification that we spoke about – what was intended by it was the da’wah (call) of everyone – all of the callers and scholars – in a constructive criticism. And our intent was not our brothers in Madeenah from amongst the students of knowledge, teachers and callers. And our intent was not other than them from the people in Makkah or Riyadh or Jeddah. Rather, our intent was that of all the people in a general manner. And our brothers – the well-known mashaayikh in Madeenah – we have no doubt in them. They possess sound Creed and are from the Ahl-usSunnah wal-Jamaa’ah, such as Shaikh Muhammad Amaan Ibn ‘Alee (Al-Jaamee), Shaikh Rabee’ Ibn Haadee (Al-Madkhalee), Shaikh Saalih Ibn Sa’ad As-Suhaymee, Shaikh Faalih Ibn Naafi’ and Shaikh Muhammad Ibn Haadee. All of them are known to us for their perseverance, knowledge and sound Creed…However, the callers to falsehood – those who hunt in murky water (i.e. aimlessly)9 – they are the ones who confuse the people. And they talk about these matters, saying “He meant by it such and such”, and this is not good. It is an obligation to take someone’s words according to the best manner of understanding.”

Also in the tape “Sticking to the Salafee Manhaj”, which was recorded in the masjid of Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah) in Taa’if, Shaikh Rabee’ gave a lecture on Thursday (3rd of Muharram 1413) called “Sticking to the Qur’aan and the Sunnah”. In this talk, the Shaikh incited the people to follow these two sources while in the presence of Shaikh Bin Baaz. And after Shaikh Rabee’ finished with his talk, Shaikh Ibn Baaz commented on it saying:

“In the Name of Allaah, and may the peace and blessings of Allaah be on Muhammad, his family, Companions and those who follow his guidance. All of us have listened to the words of the noble Shaikh Rabee’ Ibn Haadee Al-Madkhalee on the subject of sticking to the Book and the Sunnah and warning against what opposes them and (warning against) the causes for splitting and dividing and being fanatical to one’s desires. And he has indeed done well and spoken correctly and benefited us, may Allaah reward him and multiply his reward. This is the obligation upon all of the ummah – to stick to the Book of Allaah and the Sunnah of the Messenger of Allaah and refer to them for judging affairs – whether small or big. So we ask Allaah that He grant the noble Shaikh Rabee’ every good and that He reward him for his talk…”

In the tape “Questions from Sweden”, Shaikh Ibn Baaz was asked about Shaikh Rabee’ and responded by saying:

“Indeed, Shaikh Rabee’ is from the scholars of the Sunnah – (and then he mentioned Shaikh Muhammad Amaan Al-Jaamee with him and said) – the two of them are know to me for their knowledge and virtue.”

Also refer to the book “The Methodology of Ahl-us-Sunnah wal-Jamaa’ah in Criticizing Men, Books and Groups” (of Shaikh Rabee’) to see Shaikh ‘Abdul-‘Azeez Ibn Baaz’s good words for this book.

Truly, we don’t know any man that is upon what Shaikh ‘Abdul-‘Azeez Ibn Baaz was upon – inwardly and outwardly – from love of the Sunnah and support for its people and hatred for innovation and warning against its people, like Shaikh Rabee’ Ibn Haadee is. The Shaikh did not cease to love him, praise him and recommend him – in fact, he granted him permission to something greater than all of this, and it was permission for him to teach in his masjid in Makkah. There he taught his well-known class on Fat’h-ul-Majeed – which continues until today – and this is a proof that the Shaikh died while he was pleased with him and with his manhaj (methodology). [10]

3. The Muhaddith, the ‘Allaamah, Muqbil Ibn Haadee Al-Waadi’ee:

In the cassette entitled “Questions from Hadhramaut”, Shaikh Muqbil was asked: “What is your opinion concerning those who say that Shaikh Rabee’ is mutahawwir (rash and hasty)?” So the Shaikh responded by saying:

“Shaikh Rabee’ has experience in knowing the current state of affairs because he lived with the Ikhwaan Al-Mufliseen for a long period of time. All praise be to Allaah, he is the best at rectifying these affairs and refuting the innovations of the innovators, so I ask Allaah to preserve him.”

And in the cassette “Question regarding the Sunnah posed to the great scholar of the lands of Yemen: Questions from the youth of Taa’if”, the Shaikh said:

“From those who have the most insight and knowledge of the groups (jamaa’aat) and the pollution of these groups in our time is the brother, Shaikh Rabee’ Ibn Haadee, may Allaah preserve him. Whoever Shaikh Rabee’ says about that he is a hizbee (partisan), then you will discover after a few days that he is really a hizbee.[11] You will remember that. An individual may conceal himself in the beginning – he doesn’t want that his true nature be discovered. But when he gains strength and followers and he knows that talk abut him will not harm him, he manifests and reveals what he is truly upon. So I advise that his (Shaikh Rabee’s) books be read and that benefit be derived from them, may Allaah preserve him.”

4. The Shaikh, the ‘Allaamah, Muhammad Ibn Saalih Al-‘Uthaimeen:

In the cassette “Al-‘Uthaimeen’s Meeting with Rabee’ Al-Madkhalee and Muhammad Al-Imaam”, the Shaikh, rahimahullaah, said:

“Indeed, we praise Allaah that He has enabled our brother, Doctor Rabee’ Ibn Haadee AlMadkhalee to visit this province (in Saudi Arabia) so that those who are unaware of certain matters may know that our brother is on the side of the Salafiyyah – the way of the Salaf. May Allaah grant success to him and us. And I do not mean by “salafiyyah” that it is a separate and individual party (hizb) that opposes those apart from it amongst the Muslims. Rather what I mean by “salafiyyah” is that he is following the way of the Salaf in his methodology and especially in comprehending Tawheed and denouncing those who oppose it. And we all know that Tawheed is the foundation of the Message for which reason Allaah sent his messengers… Our Brother Shaikh Rabee’ Ibn Haadee’s visit to this province and specifically to our region of ‘Unayzah, no doubt it will have an effect here. And it will become clear to many of the people what they were unaware of due to their inflaming, propagating and allowing their tongues to talk freely.12 And how many are the people that feel sorrow for what they have stated against the scholars when it becomes clarified to them that they were in fact correct.”

Then on the same tape, one of the people in the gathering said: “There is a question concerning the books of Shaikh Rabee’?”

So he, rahimahullaah, responded: “It is clear that this question is in no need of my response, for as Imaam Ahmad was once asked about Ishaaq Ibn Raahawaih – may Allaah have mercy on them all – so he said: “The likes of me is asked about Ishaaq? Rather Ishaaq should be asked about me!”13 I have already spoken at the start of my talk about what I know of Shaikh Rabee’, may Allaah gave him tawfeeq. And I still insist on what I stated then until now. And his coming here and his talk in which he informed me of what he did – no doubt – are from the things that only increases a person in his love for him and his supplicating for him.”

And in the tape “Shaikh Rabee’s meeting with Shaikh Ibn ‘Uthaimeen concerning the manhaj”, he, rahimahullaah, was asked the following question:

“We know about many of the deviations of Sayyid Qutb, but the only thing that I have not heard about him, but which I heard from one of the students of knowledge and which I am not satisfied with – is that Sayyid Qutb was from those who held the belief in wahdat-ul-wujood. Naturally, this is clear-cut disbelief. So was Sayyid Qutb from those who held the belief in wahdat-ulwujood? I hope for your response and may Allaah reward you. With good.”

So the Shaikh, rahimahullaah, responded: “My examination of the books of Sayyid Qutb is little and I do not know of the condition of this man. However, the scholars have written remarks about his book on tafseer (i.e. Fee Dhilaal-il-Qur’aan), such as the books of Shaikh ‘Abdullaah Ad-Duwaish, rahimahullaah. Also, our brother Shaikh Rabee’ Al-Madkhalee wrote some remarks about Sayyid Qutb concerning his tafseer and other aspects. So whoever wants to refer to them, then he should refer to them.”

He was also asked about Shaikh Rabee’ in the cassette “Questions from Sweden” and responded:

“With respect to Shaikh Rabee’, I do not know anything of him except good. And the man is one who possesses (knowledge and following of) the Sunnah and Hadeeth.”

In another tape entitled “Unveiling the contradictions of Ahmad Salaam”, which was a telephone link-up from Holland, the question was posed to the Shaikh:

“What is your advice to the one who prevents the tapes of Shaikh Rabee’ Ibn Haadee from being distributed claiming that they will lead to fitnah (turmoil), and that in these tapes is praise for the leaders in Saudi Arabia – and this praise of his for the leaders is hypocrisy?”

So the Shaikh answered: “Our view is that this is a mistake and a great error. Shaikh Rabee’ is from the scholars of the Sunnah and from the people of goodness. And his Creed is sound and his methodology is upright. But when he spoke out against some (popular) figures amongst the people of recent times, and he deafened them with (his exposition of) these faults…”

5. Shaikh Dr. Saalih Ibn Fawzaan Al-Fawzaan:

In his introduction to (Shaikh Rabee’s) book “Methodology of the Prophets in Calling to Allaah” (pg. 12-13), the Shaikh says:

“And this is because Islaam calls to gathering together upon the truth, as Allaah says: ‘That you should establish the Religion and not make division within it.’ [Surah Ash-Shooraa: 13]

And Allaah says: ’And hold firmly onto the Rope of Allaah – all of you together – and do not divide (into sects).’ [Surah Aali ‘Imraan: 103]

Since clarifying and explaining this matter is an obligation, a group amongst the scholars – that have protectiveness (of this Religion) and the ability to verify – took the responsibility of cautioning against the errors of these groups. And they took charge of explaining their opposition to the Call towards the Methodology of the Prophets, so that perhaps these groups may return to the truth – for indeed, arriving at the truth is the objective of the believer – and so that those who are unaware of the errors of these groups will not continue to be deceived by them. And from those scholars that have taken charge of this duty, acting on the hadeeth – (‘The Religion is sincerity. Religion is sincerity. Religion is sincerity.’ We said: ‘To who, O Messenger of Allaah?’ He said: ‘To Allaah, His Book, His Messenger, the Muslim leaders and their common folk’) – from those who clarified and advised is Shaikh Dr. Rabee’ Ibn Haadee Al-Madkhalee. In this book, which is before us, entitled “Methodology of the Prophets in Calling to Allaah”, he has explained – may Allaah grant him success and reward him with good – the methodology of the Messengers in Calling to Allaah according to what is stated in the Book of Allaah and the Sunnah of His Messenger. And he has compared this with the methodology of the opposing groups so that the difference between the methodology of the messengers and those various methodologies in opposition to the methodology of the messengers can become clear…”

In his introduction to the book (also by Shaikh Rabee’) “One Group not many groups and One Path, not several”, the Shaikh said:

“However, during recent times, there appeared groups that ascribed themselves to the Da’wah and which were guided by leaders specific to their groups. Each of these groups made a specific methodology for themselves the result of which was dividing, differing and a constant struggle between these groups – all of which the Religion forbids and which the Book and the Sunnah prohibit. So when the scholars refuted this methodology employed by these groups, which was foreign to Islaam, some brothers set out to defend them. And from the people that defended these groups was the Shaikh ‘Abdur-Rahmaaan ‘Abdul-Khaaliq, by way of his printed treatises and recorded cassettes. He did all of this in spite of being advised not to do it by his brothers. Then he added to that, his reproaching and condemnation of those scholars that didn’t agree with him in his actions. And he labeled them with descriptions that were unbefitting of them, and he did not desist from that – not even against some of the sheikhs that taught him! The noble Shaikh, Rabee’ Ibn Haadee Al-Madkhalee took the responsibility of refuting him in this book, which the reader holds before him, by the title ‘One Group not many groups and One Path, not several.’ And I have read it and found that it sufficiently fulfills its objective, all praise be to Allaah.” And in the cassette “Questions from Sweden” (recorded on Rabee’-ul-Aakhira 1417H), the Shaikh said after mentioning Shaikh Rabee’ along with a group of other scholars:

“They are from the prominent scholars that have an active role in the Da’wah (Call) and in refuting those who desire to deviate from the correct way of the Da’wah. So his tapes must be distributed for there is a huge benefit in them for the Muslims.”

6. The ‘Allaamah, Shaikh Muhammad Ibn ‘Abd-il-Wahhaab Marzooq Al-Bannaa:

In his introduction to the book “One Group not many groups and One Path, not several”, the Shaikh, may Allaah preserve him, said:

“I know Dr. Rabee’ Ibn Haadee Al-Madkhalee from the days when I was a student at the Islamic University (in Madeenah) as someone who was anxious to learn the Sunnah and the Way of the Salaf As-Saalih, as well as to follow that methodology and call others to that Straight Path. I graduated with him and the brothers ‘Abdur-Rahmaan ‘Abdul-Khaaliq, ‘Umar Sulaymaan AlAshqar and Shaikh Muhammad Amaan Al-Jaamee along with some Sudanese students that were upon the same methodology of Da’wah in Sudan during the summer recess of that year. And amongst the best of those (of us) who stood firm on this path (of the Way of the Salaf) was Shaikh Rabee’ Ibn Haadee Al-Madkhalee. We ask Allaah that He continue his firmness, for he has filled the gap by defending the Sunnah and clarifying the mistakes of some people whom we bear witness to their virtuousness, yet whom many people are deceived by. This is such as his advice to the son, Shaikh ‘Abdur-Rahmaan (‘Abdul-Khaaliq) in the book ‘One Group not many groups and One Path, not several.’ And in this book, he clarifies the truth that he holds, so may Allaah reward him with the best reward and may He grant us, the brother ‘Abdur-Rahmaan, and all of the brothers, the methodology of the Straight Path. And may He protect us all from the deviant paths. And I have come to know of the death of Shaikh Muhammad Amaan Al-Jaamee, may Allaah forgive him and grant him a spacious place in Paradise. He was indeed among those who defended the Sunnah and who called to following the Way of the Salaf. I ask Allaah that He accept his efforts and that he forgive him and us.”

7. Shaikh Muhammad Ibn ‘Abdillaah As-Subayyal, chief caretaker of the affairs of Masjid Al-Haraam and Masjid An-Nabawee and the Imaam and khateeb of Masjid Al-Haraam:

In the book “An-Nasr-ul-‘Azeez ‘alaa Ar-Radd-il-Wajeez” (pg. 11), he said:

“All praise be to Allaah, and the peace and blessings on the one whom no prophet will come after him, Muhammad, and on his family and Companions. To proceed: Indeed, the noble Shaikh Rabee’ Ibn Haadee Al-Madkhalee, who is a professor at the Islaamic University of Madeenah, is from the well-known scholars and popular callers in the scholarly and educational circles in the Kingdom of Saudi Arabia. He is known for his authority in the sciences of the Sunnah as well as other subjects from the Islaamic Sciences. The Shaikh has a big role in calling to Allaah upon the methodology of the Salaf As-Saalih, defending the correct Salafee Creed and refuting those amongst the people of innovation and desires that oppose it by what is mentioned to him, so he is well thanked for that. So we ask Allaah to continue His blessing on him and that He increase him in his ability and his focus.”

And in the cassette “Unveiling the contradictions of Ahmad Salaam” (tape 1), the following was recorded:

Question: “What is your advice to the one who prevents (the distribution of) the tapes of the well known scholars from Ahl-us-Sunnah, such as Shaikh Muhammad Amaan Al-Jaamee, rahimahullaah, and Shaikh Rabee’ Ibn Haadee Al-Madkhalee, hafidhahullaah, to the point that he says that the Shaikh’s tapes will bring about fitnah?”

The Shaikh answered: “I seek refuge in Allaah, I seek refuge in Allaah…no. Look, the tapes of these two Shaikhs are from the best of tapes. They call the people to the Sunnah and to cling tightly onto the Sunnah, but no one talks bad about them except one who follows his desires. Most of the people that talk about them are the people of sects and parties – those who affiliate themselves with one of the groups or parties. They are the ones who make such statements. As for these two Shaikhs, then they are known for sticking to the Sunnah and for possessing a Creed in accordance with the way of the Salaf. And they are from the best of people.”

8. Shaikh Ahmad An-Najmee:

In the first cassette of the tape set “The Rulings of the Scholars on the Statements of ‘Adnaan ‘Aroor”,[14] the Shaikh said:

“As for Shaikh Rabee’ – he is known for his effort in clarifying the Sunnah and refuting the innovators. May Allaah reward him with good.”

9. Shaikh ‘Ubaid Al-Jaabiree:

He was asked about Shaikh Rabee’ on the cassette “A Clarification of some of the Errors of ‘Adnaan ‘Aroor, and it was said to him: “There is a lot of talk going on about Shaikh Rabee’ – is he considered one of the scholars of the Muslims?”

So he responded: “Shaikh Rabee’, all praise be to Allaah, is well-known with the elite personalities and the scholars. And furthermore, our shaikh (teacher), Shaikh ‘Abdul-‘Azeez Bin Baaz has praised and approved of him. And I would not think that you would present this question to me.”


So this is a small treatise containing some of the praises of the scholars for Dr. Shaikh Rabee’ Ibn Haadee Al-Madkhalee, may Allaah preserve him and guard him and make Paradise his and our final abode. These statements are only a small portion of the many praises that the scholars – those living and those who have passed away – have given to this noble scholar (Shaikh Rabee’ Ibn Haadee).

So the testimony of the people of knowledge is sufficient for us as testimony. And Allaah has called on their testimony in His Book concerning the greatest matter that requires one’s testimony and that is Tawheed, as Allaah says:

“Allaah bears witness that No deity has the right to be worshipped, and so do the angels and those who have been given knowledge. (He is always) maintaining His creation with justice. There is no deity worthy of worship except Him, the All-Mighty, the All-Wise.” [Surah Aali-‘Imraan: 18]

And dear brother, do not be like the one about whom Allaah says:

“And when (news of) a matter comes to them concerning (matters of) security or fear, they propagate it…”

But rather implement the saying of Allaah:

“But if they had only returned it back to the Messenger and those in authority amongst them, those amongst them who are able to derive a correct conclusion from it would have understood it (and made it known to them).” [Surah An-Nisaa: 83]

And beware O brother of being from those about whom Allaah says:

“And those who harm the believing men and believing women undeservedly, they bear (on themselves) the crime of slander and plain sin.” [Surah Al-Ahzaab: 58]

And remember the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“Whoever says something about a believer that is not true about him will be locked away in the boiling puss of the Hellfire, until he turns back from what he said.” [15]

In these times, the false rumors and claims (against Shaikh Rabee’) have become widespread, but:

“Indeed Allaah will defend those who believe. Verily Allaah does not love every treacherous, ungrateful person.” [Surah Al-Hajj: 38]

So O servants of Allaah, do not listen to what these prejudiced and spiteful people say in their belittling and defaming of the Ahl-us-Sunnah. Rather act on the saying of Allaah:

“O you who believe, if an evildoer comes to you with some news, then verify it, lest some people be afflicted by you due to ignorance and then you will feel remorse for what you did later.” [Surah Al-Hujuraat: 6]

And take heed of the saying of the Prophet: “It is enough of a lie for a person that he narrate everything he hears.”

This is our conclusion and may Allaah send His peace and blessings on our sayyid, Muhammad, his family and Companions.


[1] Abu Dawood (3641), At-Tirmidhee (2683) and Ibn Maajah (223)

[2] Refer to the book Miftaah Daar As-Sa’aadah of Imaam Ibn Al-Qayyim

[3] See the Introduction to his book “Ar-Radd ‘Alaal-Jahmiyyah waz-Zanaadiqah”

[4]The source of this treatise was originally compiled by Al-Idreesee Salafi Bookstore of San’aa, Yemen under the supervision of the brother, Shaikh ‘Alee Hamood Al-Idreesee, may Allaah preserve him. Then some noble brothers placed additions to it, so may Allaah reward all of them with the best of rewards.

[5] This biography was taken from the book of Shaikh Rabee’ “At-Ta’assub Adh-Dhameem wa Aathaaruhu” (The condemned form of fanaticism and its Effects), with some additions made to it.

[6] Translator’s Note: The titles of the Shaikh’s books have been translated into English, however, this does not mean that they are available in the English language. From the list, we only know of one that has been translated and printed in English and it is “The Methodology of the Prophets in Calling to Allaah.”

[7]Translator’s Note: All cassette titles were translated from Arabic to English. This does not mean that the tape is available in the English language unless otherwise specified.

[8] How can the Qutubi Surroris make this man – Sayyid Qutb – a mujaddid and an Imaam when he was ignorant of the fundamental aspects of Islaam before the subsidiary aspects!! By Allaah, this is something very strange! So abandon your lies O you whom Allaah has tested by means of this man and defending of him. Can someone who is ignorant of the fundamental aspects of Islaam be considered a mujaddid (reviver)?! What will he revive? Rather, this kind of person can only be a mujaddid (reviver) of innovations and a reviver of diseases that are deadly to Islaam and to the Muslims. And this is known from his books, for he has revived the views of the Jahmiyyah and the Mu’tazilah and the views of the Rawaafid and the Khawaarij and the views of the Sufis, such as that of wahdat-ul-wujood (Allaah and the creation are all one existence). This is what Sayyid Qutb has revived, so how can someone who has this condition be considered an Imaam? – unless he is an Imaam of misguidance! And that is what he is, may Allaah protect us from his fitnah and his evil. Many of the scholars have refuted Sayyid Qutb, including Shaikh ‘Abdullaah Ad-Duwaish, Shaikh Rabee’ Ibn Haadee Al-Madkhalee (in four separate books) and Shaikh Mahmood Shaakir. The latter has refuted Sayyid Qutb in the issue of his reviling of the Companions of Allaah’s Messenger. But Sayyid Qutb did not pay heed to the refutation of Shaikh Mahmood Shaakir and instead was proud and stubborn and persisted in his reviling and belittling of the Companions as is quite clear in the Introduction of the book “Mataa’in Sayyid Qutb fee Ashaabi Rasoolillaah” (The Abuses of Sayyid Qutub against the Companions of Allaah’s Messenger) of Shaikh Rabee’ [Second Printing]

[9] The ones whom Shaikh Ibn Baaz, rahimahullaah, is referring to here are: Salmaan Al-‘Awdah, Safar AlHawaali and Muhammad Sa’eed Al-Qahtaanee, as well as all others that stand in need of clarification. And the Shaikh has called them “callers to falsehood” and “those who hunt in murky water (i.e. aimlessly)”, wa laa Hawla wa laa Quwata illaa Billaah!

[10] How can he not be pleased with him and his methodology when it is the methodology of the Salaf AsSaalih (Righteous Predecessors) in protecting the Tawheed and the Sunnah from the distortions and lies of the people of innovations and misguidance?

[11]By Allaah, he has spoken the truth, for Shaikh Rabee’ has informed us of (the condition of) many people and after a while, that which the Shaikh said about them began to manifest itself, may Allaah preserve him.

[12] These are the Hizbees (partisans) from the Ikhwaan Al-Muslimeen and the Suroori Qutubis!

[13] This is an assertion from the great scholar, Ibn ‘Uthaimeen, to the fact that Shaikh Rabee’ is the Carrier of the Flag of Al-Jarh wat-Ta’deel. And also, this is a sign of the Shaikh’s humbleness, may Allaah have mercy on him.

[14] This ‘Aroor has invented false and corrupt principles by which he tries to defend the people of innovation and misguidance. And he is from the extremists with regard to promoting Sayyid Qutb, to the point that he said: “I do not know of any person on the face of this earth that has spoken about the minhaaj (methodology) in the manner that Sayyid Qutb has spoken about it”!!! And he has many statements in which he praises Sayyid Qutb and commends and exalts his books. And ‘Aroor is well known for lying and falsifying information about him (i.e. in favor of Sayyid Qutb), may Allaah protect us from the evil of the Qutubis. And we ask Allaah that He expose them day after day. Many of the scholars have refuted ‘Aroor and have clarified his falsifications, deceptions and lies on the Salafees – not to mention Shaikh Rabee’ from one perspective and ‘Aroor’s excessiveness with regard to Sayyid Qutb from another perspective. So O brothers, strive to find out about ‘Aroor and every misguided innovator so that you can beware of them, especially in these times in which the people of innovations, desires and calamities are many.

[15] See Silsilat Al-Ahaadeeth As-Saheehah (no. 437)

PS: Slighly edited and removed some references by AbdurRahman.Org

Scholars Biographies: Shaikh Muqbil bin Haadee Al-Waadi’ee

Died 1422H: Imaam Muqbil bin Haadee Al-Waadi’ee

AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)
SOURCE: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999] PRODUCED BY:

I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1] 

All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da’wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.

I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.

Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.

Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!

During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.

Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.

My Studies and Teachers:

I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.

After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.

At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.

So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.

I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.

So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.

Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.

I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.

I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:

First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.

Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.

Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.

The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.

I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.

After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.

The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.” 

So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”

And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.

From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.

However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.

One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [Surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.

And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.

After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:

This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.

In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.

While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaaand at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.

So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.

One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.

After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.

However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.

Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.

When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.

After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!

Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.

I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.

One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”

In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”

After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.

The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.

[End of Translation of Shaikh Muqbil’s Autobiography]

His Death:

Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.

The Scholars’ Praise for him:

Shaikh Muhammad bin Saalih Al-‘Uthaimeen said:

“Tell him that I consider him to be a mujaddid.”

Shaikh Al-Albaanee said:

“So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.” [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]

 Shaikh Rabee’ Al-Madkhalee said about him:

“He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]


[1] Translator’s Note: In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

[2] Translator’s Note: This refers to Juhaymaan bin Muhammad al-‘Utaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Ka’bah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: “…And like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400’s (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bay’ah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslims’ blood.”

[3] Translator’s Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999.

[4] Translator’s Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbil’s daughter Umm ‘Abdillaah (pg. 46}

Note :  Some of the Translator’s comments removed.

They accompany the world with their bodies while their souls are drawn towards the great abode – Imam Ibn Rajab


The Commander of the Believers (radhi Allaahu anhu) has described this category from the carriers of knowledge with certain attributes:

Among them is that: “Through them, the knowledge is fortified upon the reality of evidences.”

The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others becomes easy for them.

So they do not look for a way towards that which others seek a way towards, from those who stop with this worldly life, its attractions and its pleasures. And from those who have pride in that and do not spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who turn towards that which the self-sufficient ones have abandoned.

Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures, finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could replace his desire for this world if he were to abandon it. So he does not have the patience to abandon it.

In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan (rahimahullaah) used to say:

“Verily, the ones who love Allaah are only those who inherit the good life and taste its pleasures due to what they seek a way towards, such as the private attachment to their Beloved (Allaah), and due to what they find from the sweetness of their love for Him in their hearts.”

These individuals only befriend that which the ignorant feel repelled by because those who are ignorant about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.

Another of their attributes, which the Commander of the Believers described them with, was that:

They accompany the world with their bodies while their souls are drawn towards the great abode.”

This indicates that they do not take this world as their home nor are they content with it as a place of residence or a place of rest. Indeed, they only see it as a transition and they do not take it as a final abode. All of the messengers and revealed Books advised towards this aspect. Allaah informed us in His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing them:

“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily, the Hereafter that is the home that will remain forever.” [Surah Ghaafir: 39]

The Prophet (صلّى الله عليه وسلّم) said to Ibn ‘Umar:

“Be in this world as if you were a stranger or a passer-by.” [34]

So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.

And in another report it is stated:

“Count yourself amongst the inhabitants of the graveyards.” [35]

From the advice that the Maseeh ‘Eesaa gave, was his words to his companions: “Pass through it and do not become an inhabitant of it.”

And he also said: “Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever.”

Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing for his homeland and the day when he will return to it. He makes provision of what is necessary for his path back homeward. He does not compete for status with the people of the land he is passing through. Nor does he grieve over the degradation he experiences while amongst them.

Al-Fudayl bin ‘Iyaad (rahimahullaah) said:

“The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”

Al-Hasan (rahimahullaah) said:

“The believer in this world is like a stranger. He does not become upset when it (the world) degrades him, nor does he compete with others with regard to what it gives of honor. For him is a condition and for the people is a condition.”

In reality, the believer is a stranger in this world because his forefather (Aadam) used to originally reside in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place of residence. And he is always concerned with returning to the home from which he was cast out of.

This is as is said: “Love of one’s homeland is part of Faith.” [36]

And as it is said:

“How many homes in the world does the young man take charge of. Yet his longing will forever be for his first home.”

Some of our scholars [37] have said:

“So rush to the Gardens of Eden for indeed
It is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don’t you see?
Shall we return to our homes and find peace?
And it has been determined that when the stranger is far away
and his home has disappeared, then he is lost.
So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?”


[34] Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425

[35] Sunan Ibn Maajah (no. 4114). This addition was graded weak in Da’eef Sunan Ibn Maajah (no. 895)

[36] This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).” Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is perhaps for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his al-Ahaadeeth ad-Da’eefah (vol. 1, no.36).

[37] He is referring here to his teacher Ibn Al-Qayyim. See his book Haadee Al-Arwaah (pg. 7).

SourceAlleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook

Related Link:
Dunya, Death & Hereafter –

Some People go to Hajj without any provisions claiming they are putting trust in Allaah – Shaykh Saalih Fawzan

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

Source : Excerpted from the following excellent Article :
Relying on Allaah and Abiding by the Means : Shaykh Saalih Al-Fawzaan
Haqeeqat-ut-Tawakkul (pg. 15-25).

Concerning people who sleep most of the day in Ramadaan – Shaykh Uthaymeen

Question 27

Question: What is your opinion concerning people who sleep throughout the day in Ramadaan? Some of them pray in congregation while others do not. Is their fast valid?

Answer: The fast of these types of people is valid and they have fulfilled their responsibility. However, it is very deficient and in opposition to what Allaah’s objective is behind fasting. Allaah says:

“O you who believe. Fasting is prescribed for you as it was prescribed for those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah).” [Surah Al-Baqarah: 183]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever does not abandon false speech, acting upon that (falsehood) and ignorance, then Allaah has no need of him abandoning his food and drink.”

It is well known that missing the prayer and not showing any concern for it is not from Taqwaa (dutifulness to Allaah) nor is it from abandoning acting on falsehood. So it contradicts what Allaah and His Messenger intended by the obligation of fasting.

It is strange that these people sleep the entire day and then spend the whole night awake. Perhaps they may even spend the night engaged in vain pastimes that have no benefit or in doing something unlawful by which they would be acquiring sin.

So my advice to these individuals and their likes is that they fear Allaah and ask Him to help them observe the fast in the manner that He is pleased with, which is spending the fast engrossed in dhikr (remembrance) of Allaah, recitation of the Qur’aan, praying and showing kindness to the creation as well as doing other things mandated in the Religion.

The Prophet (sallAllaahu ‘alayhi wa sallam) was the most generous of people, and the most generous that he would be was in the month of Ramadaan when Jibreel would meet him and teach him the Qur’aan. So during this time, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be more generous in spreading good than a pleasant breeze. [2]


[2] Reported by Al-Bukhaaree (no. 1902) and Muslim (no. 2308)

Posted from: Advice for those Fasting in Ramadaan (Q&A)

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (

Children below the age of puberty should be ordered to fast if they are able to do it – Shaykh Uthaymeen

Question 23

Question: Should children below the age of fifteen be ordered to fast as in the case with prayer?

Answer: Yes, children who have not yet reached the age of puberty should be ordered to fast if they are able to do it. This is what the Companions would do with their children.

The scholars have stated that a guardian should order whichever youth he possesses guardianship over to fast so that they could practice it and become attached to it, and so that the foundations of Islaam could become instilled in their souls to the point that it becomes like second-nature to them.

However, they are not required to fast if doing so will be difficult on them or bring harm to them. I would like to point out here an issue that some fathers or mothers do, and that is preventing their children from fasting, in direct opposition to what the Companions used to do.

They claim that they are preventing their children from fasting out of mercy and compassion for them. But the reality is that mercy for one’s children is in ordering them to practice the rites of Islaam and to grow accustomed and attached to them. This without a doubt is from the best and most complete forms of raising and cultivating one’s children.

It is authentically reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Verily a man is a guardian for the members of his household and he will be questioned as to his flock.” [Reported by Al-Bukhaaree (no. 2409) and Muslim (no. 1829)]

That which is required for guardians with respect to those whom Allaah has given them authority over, such as family members and youth, is that they fear Allaah with regard to them and order them with what they were commanded to order them, such as implementing the rites of Islaam.

Posted from: Advice for those Fasting in Ramadaan (Q&A)

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (

What is the ruling on fasting in Ramadaan when one does not pray? – Shaykh Uthaymeen

Question 14

Question: What is the ruling on fasting in Ramadaan when one does not pray?

Answer: The one who fasts but does not pray, his fasting is of no use to him, nor will it be accepted from him, nor will it free him from his indebtedness (of prayer). In fact, fasting is not required on him so long as he does not pray.

This is since one who does not pray is like a Jew and a Christian. So what do you think about a Jew or a Christian that fasts but yet remains upon his religion – is it accepted from him? No. Therefore, we say to this individual: “Repent to Allaah by praying, and (then) fast.” And whoever turns to Allaah in repentance, Allaah will accept his repentance.

Posted from: Advice for those Fasting in Ramadaan (Q&A)

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (

Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah, along with ijmaa and Qiyaas – Shaikh Muhammad Bazmool


Knowledge means: The statements of Allaah and His Messenger and the statements of the Sahaabah (Companions), along with the unanimous agreement of the scholars (ijmaa’) and correct logical conclusion (qiyaas).

Therefore, the Qur’aan and Sunnah must be understood in light of the understanding of the Companions and those who followed them in goodness. This is the Way of the Believers, as Allaah says:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ
سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

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

How excellent is the statement of the one who said:

“Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said, there being no variance in this. Knowledge is not that you present a difference imprudently between the Messenger and the view of a fool. Nay, nor is it the presenting of a difference ignorantly Between the texts and the view of a Faqeeh (Scholar) Nay, nor is it the rejection of texts intentionally out of fear of falling into tajseem [14] and tashbeeh.” [15]

Al-Awzaa’ee, may Allaah have mercy on him, said:

“Knowledge is what the Companions of Muhammad صلى الله عليه وسلم have reported. Anything beyond this is not knowledge.” [16]

Az-Zuhree, may Allaah have mercy on him, would write down the statements of the Taabi’een, and Saalih bin Kaysaan would oppose him in this. Later, he felt remorse for having abandoned that. [17]

This is also the path that Abu Haneefah An-Nu’maan followed, may Allaah have mercy on him and be pleased with him.

Ibn Al-Mubaarak, may Allaah have mercy on him, said: “I heard Abu Haneefah say:

‘When something is reported from the Prophet, we take it. And when something is reported from the Companions of the Prophet صلى الله عليه وسلم, we choose from their opinions. And when something is reported from the Taabi’een, we contest with them (with our views as to which is correct).’” [18]

This was the same path taken by Maalik bin Anas Al-Asbahee, the Imaam of Madeenah, may Allaah have mercy on him and be pleased with him.

When his book al-Muwatta’ was mentioned to him, Maalik said:

“It contains the hadeeth of Allaah’s Messenger and the statement(s) and opinion(s) of the Sahaabah and the Taabi’een. I also voiced my opinion based on Ijtihaad (scholarly deduction) and on what I found the people of knowledge upon in our lands, not transgressing that for the views of others.” [19]

This was also the path that Ash-Shaafi’ee adhered to, may Allaah have mercy on him and be pleased with him. [20]

Ash-Shaafi’ee, may Allaah have mercy on him, said:

“Knowledge is of several categories:

First: The Book and the Sunnah, if it is an authentically reported Sunnah;

Second: The unanimous agreement of the scholars in those matters in which proof from the Book and the Sunnah cannot be found;

Third: When some (or one) of the Companions of the Prophet صلى الله عليه وسلم said something and we don’t know of any opposition to that from the rest of them;

Fourth: When the Companions of the Prophet صلى الله عليه وسلم differed among themselves, yet he صلى الله عليه وسلم did not object to them.

Fifth: Qiyaas (analytical deduction) of one of these categories.

One should not go to another source apart from the Book and the Sunnah so long as they are both present (i.e. proof is found in them). Knowledge should be taken from the highest source.” [21]

This was also the way of Ahmad bin Muhammad bin Hanbal, may Allaah have mercy on him and be pleased with him.

Ahmad bin Muhammad bin Hanbal said:

“If a hadeeth from the Prophet صلى الله عليه وسلم exists on an issue, we should not take the opinion of someone else that is in opposition to it – regardless if he is one of the Companions or those that came after them.

And if there exist conflicting views from the Companions of Allaah’s Messenger on a particular issue, we may choose from their opinions. However, we do not transgress from their opinions to the views of someone else.

And if no statement from the Prophet or his Companions exists on an issue, we may choose from the opinions of the Taabi’een…” [22]

Muhammad bin Al-Hasan said:

“Whoever is knowledgeable of the Book and the Sunnah, and of the opinions of the Companions of Allaah’s Messenger صلى الله عليه وسلم, and the views favored by the Muslim Fiqh scholars is allowed to exert his opinion by way of (scholarly) Ijtihaad in those matters in which he finds difficulty, thus ruling by it and implementing it in his prayer, fast, Hajj, and all of the other things he was commanded and prohibited to do.

But if he exerts his efforts to come up with an opinion, and investigates and applies analytical deduction, and still doesn’t come up with the correct view, he is permitted to act on his resulting view, even if he did err in attaining the correct view that should be followed.” [23]

Muhammad bin Al-Hasan also said:

“Knowledge is of four types:

1. That which is found in the clear Book of Allaah, and what is analytically deduced from it;

2. That which is found in the reported Sunnah of Allaah’s Messenger, and what is analytically deduced from it;

3. That which the Sahaabah (Companions), may Allaah have mercy on them, unanimously agreed on, and what is analytically deduced from it;

This also includes the issues they differed on, so long as it doesn’t transgress beyond their views. If one of their opinions is chosen, that (view) is considered knowledge that was analytically arrived at.

4. That which the majority of the Muslim Fiqh scholars have favored as well as what is analytically deduced from that and which serves as an equivalent to it.

Knowledge does not exceed the boundaries of these four types.” [24]

* This foundation consists of several matters, amongst which are:

1. A student of knowledge should accustom himself to connect issues with their evidences from the Book and the Sunnah, according to the understanding of the pious predecessors (Salaf as- Saalih). This is where the importance of the books written on the rulings found in ayaat and ahaadeeth and the books on the narrations of the Companions comes in.

2. The Sunnh of the Messenger of Allaah صلى الله عليه وسلم is divided into two types:

A. The apparent Sunnah, which is explicitly clear, and

B. The unapparent Sunnah, which is not explicitly clear.

As for the first type of Sunnah, which is the clear and apparent Sunnah, then it refers to what is clearly attributed to the Prophet صلى الله عليه وسلم from statements, actions, tacit approvals, behavioral descriptions and physical attributes. This is considered “the Sunnah” according to the scholars of Hadeeth.

From the categories above, those that are related to religious rulings, and which serve to establish obligations and laws, are: his صلى الله عليه وسلم statements, actions, and tacit approvals. This is why the scholars that formulate principles (Usooliyoon) and those that excel in Jurisprudence (Fuqahaa) have limited the definition of the Sunnah to just these categories, since their main objective was just to clarify the religious laws.

The second type of Sunnah, which is the Sunnah that is not explicitly clear, refers to that which is attributed to one of the Companions for which there is no room for opinions in the matter or that which takes on the ruling of being raised to a saying or action of the Prophet.

This consists of the following scenarios:

A. When a Companion makes a statement on a matter in which there is no room for one’s opinion to enter into it (i.e. so naturally he received knowledge of it from the Prophet);

B. When a Companion issues an opinion and there is no text that contradicts it;

C. When a Companion explains the circumstances under which a verse from the Qur’aan was revealed, in a clear manner;

D. When a Companion explains something that has been reported;

E. What has been reported from the Companions concerning their difference of opinion in the description of acts of worship;

F. What has been reported from the Companions, in that which is known as “Interpretative Recitation”;

G. What has been reported from them as interpretations of the noble Qur’aan from some of the scholars.

It is for this reason that a student of knowledge must strive to find out what has been reported on the Companions with regard to issues of knowledge.

However, there are some shortcomings that occur in this aspect, and that is due to several reasons:

First: There is a general lack of concern for finding out which narrations are authentic from which are weak.

Second: Verifying the opinion of a Companion on an issue.

Third: Discrediting the ascription of an opinion to a Companion before verifying if it was the last of the views he had on the issue or not.

3. In order to fully implement this principle, you must know that it is not permissible for us to introduce an opinion on a particular issue that is outside the realm of their views.

Their statements – may Allaah have mercy on them – show a unanimous agreement on this approach. So whoever transgresses beyond the fold of their views has departed from the path of the believers. We also just recently quoted their statements in this regard.

Abul-Mudhfar As-Sama’aanee, may Allaah have mercy on him, said:

“We were ordered to follow and encouraged to do that. And we were prohibited from innovating as well as warned against it. The trademark of Ahlus-Sunnah is their following of the Salaf whilst abandoning everything that is innovated and newly-introduced.” [25]

Ibn Taimiyyah, may Allaah have mercy on him, said:

“Whoever interprets the Qur’aan or the Hadeeth, explaining them in a way that is different from the well-known interpretations of the Companions and Successors, is fabricating a lie on Allaah, denying Allaah’s verses and distorting words from their proper places. This is opening the door to heresy and atheism. The falsehood of this is known in the religion of Islaam by necessity.” [26]

So it is not for anyone to interpret a verse or a hadeeth in a manner that contradicts the interpretation of the Companions of Allaah’s Messenger, may Allaah be pleased with them.

Ibn Rajab, may Allaah have mercy on him, said:

“And in our time – I say: And in our time, this applies even more [27] – the recording of the statements of the exemplary Salaf is restricted to the time of Ash-Shaafi’ee, Ahmad, Ishaaq and Abu ‘Ubayd. So let the individual beware of what was introduced after them, for indeed there were many innovations that were introduced after their time. And there appeared those who ascribed themselves to following the Sunnah and the Hadeeth, such as the Dhaahirees and their likes who are the greatest in opposing it (i.e. the Sunnah) due to their deviation from the Imaams and their isolation from them in coming up with an understanding (of the texts), or their taking a view that the Imaams before them never held.” [28]

I say:
Ahmad bin Hanbal, may Allaah have mercy on him, said:

“Beware of speaking on an issue for which you do not have an Imaam (i.e. scholar who preceded you in it).” [29]

4. It is due to this principle – which is understanding the Glorious Qur’aan and the Prophetic Sunnah in light of the understanding of the Companions, may Allaah be pleased with them – that you will not find Ahlus-Sunnah wal-Jamaa’ah, the people of Hadeeth, engaging in the interpretation of the glorious Qur’aan or the explanation of the meanings of the Hadeeth from a linguistic and intellectual standpoint. Rather, you will find them investigating into the narrations, compiling the reports of the Salaf in their books, and basing their understanding and analytical deductions on that, contrary to the people of innovations and desires!!

Ibn Taimiyyah, may Allaah have mercy on him, said:

“The Murji’ah have deviated concerning this foundation (i.e. Eemaan) from what is clearly stated in the Qur’aan, the Sunnah and the statements of the Companions and those who follow them in righteousness. Instead, they have relied on their personal views and on the perverted interpretations they have reached from their understanding of the (Arabic) language. This is the way of the people of innovation. And this is why Imaam Ahmad would say: ‘The majority of the time that people fall into error is due to misinterpretation and incorrect analogy.’

This is why we find the Mu’atazilah, the Murji’ah, the Raafidah and other groups of innovators interpreting the Qur’aan with their own opinions and intellects and what they understand from it linguistically. As a result of this, you will find that they do not rely on the narrations of the Prophet, the Companions, the Successors or the Muslim Imaams. So they neither rely on the Sunnah nor do they rely on the unanimous consensus or reports of the Salaf. Rather, they just rely on the intellect and the language.

We also do not find them relying on the recorded books of Tafseer and Hadeeth and the narrations of the Salaf. Instead, they only rely on the books of literature and rhetoric that their leaders fabricated. This is also the way of the heretics. They only accept what is in the books of philosophy, literature and language. As for the books on Qur’aan, Hadeeth and Narrations, they do not give any importance to them.

These individuals turn away from the texts of the Prophets since according to them, they do not produce any knowledge!

And they are the ones who interpret the Qur’aan according to their own personal views and understanding, without resorting to any of the narrations of the Prophet and his Companions. We already mentioned previously the statements of Imaam Ahmad and others which show the prohibition of this and an indication that this is the way of the people of innovation.” [30]

He also said:

“Innovations only entered into the beliefs of the innovators because of the fact that they turned away from this path and began to base the Religion of Islaam on leads that were not correct, either due to what the verbatim indicated or what was understood from the meanings. They did not reflect on the explanation that came from Allaah and His Messenger. All leads that contradict the explanation of Allaah and His Messenger are considered misguidance.” [31]

Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: “This conforms to the intellect!”

Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.

And if he must resort to Ijtihaad (scholarly deduction) or investigation on an issue, he searches if there is someone before him (Salaf) that held that view so that he may follow him, and if not, he leaves it alone. This is since all good lies in following those who preceded (Salaf), while all evil lies in the innovating of those who came after (Khalaf). So stick to the early generation.


14 Translator’s Note: The evil act of ascribing anthropomorphic qualities to Allaah such as claiming that He has a physical hand.

15 Translator’s Note: The evil act of comparing and likening Allaah’s attributes to the attributes of a created being, such as by saying Allaah’s hand is like a human’s hand.

16 Transmitted by Ibn ‘Abdil-Barr in Jaami’ Bayaa al-‘Ilmi wa Fadlihi (2/29)

17 Reported by Al-Khateeb Al-Baghdaadee in Taqyeed-ul-‘Ilm (pg. 106-107) and Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/76-77) in the footnotes of brother Muhammad Naasir Al-‘Ajamee to Bayaan Fadlu ‘Ilm-is- Salaf (pg. 69)

18 Akhbaar Abee Haneefah of As-Saymaree (pg. 10) on the authority of Abu Yoosuf and Eeqaadh Himam Uleel- Absaar (pg. 70)

19 Tarteeb-ul-Madaarik (1/193)

20 His statement preceded in the first part of this foundation, but this is another one of his statements.

21 Al-Madkhal ilaas-Sunan-il-Kubraa (pg. 110)

22 Al-Musawwadah (pg. 276)

23 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/61)

24 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/26)

25 Al-Intisaar Li-Ahlil-Hadeeth of Abul-Mudhfar As-Sama’aanee, which is found in Sawn-ul-Mantiq wal-Kalaam (pg. 158)

26 Majmoo’-ul-Fataawaa (13/243)

27 Translator’s Note: This statement is from the author, Shaikh Muhammad Baazmool.

28 Bayaan Fadlu ‘Ilm-is-Salaf (pg. 69)

29 This was quoted in Majmoo’-ul-Fataawaa (21/291) and Ibn Al-Jawzee mentioned its chain of narration in Manaaqib-ul-Imaam Ahmad bin Hanbal (pg. 178)

30 Al-Eemaan (pg. 114)

31 Majmoo’-ul-Fataawaa (7/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Caller must destroy the obstacles that stand between him and the people – Shaykh Ibn Uthaymeen

The Fifth Provision: The Caller must destroy the obstacles that stand between him and the people

The Caller must destroy the obstacles that stand between him and the people. This is since many of our brothers who are Callers, when they see people committing some evil, their over-protectiveness and hatred for this evil causes them to not go to these people and advise them. This is an error and it is not from wisdom at all. Rather, wisdom mandates that you go to them and invite them (i.e. give them da’wah), that you convey to them the truth, inciting them and intimidating them (with the Qur’aan and the Sunnah). Do not say that these people are sinners and that I cannot walk amongst them. O Muslim Caller, if you can’t walk amongst these people and go to them to call them to Allaah, then who will take charge of them? Won’t one of those individuals take charge of them? Won’t people who have no knowledge take charge of them? This should never be. This is why the Caller must have patience. And doing this is part of the patience that we talked about previously that the Caller must have. He must have patience and hate these evils. However, he must break the barriers between him and the people, such that he is able to bring his da’wah (call) to those who are in need of it. But as for him being haughty, then this is in opposition to what the Messenger (sallAllaahu ‘alayhi wa sallam) used to do. As is well known, the Prophet would go to the polytheists in their gathering places and call them to Allaah. And it has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Will not someone take me so that I may convey the words of my Lord, for indeed Quraish has prevented me from conveying the Words of my Lord.”

This was the habit of our Prophet, our Imaam and our role model Muhammad (sallAllaahu ‘alayhi wa sallam). So it is obligatory upon us to be like him when calling (Da’wah) to Allaah.

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

Ideologies of Disbelief : Marxism, Leninism, Communism, Socialism & Ba’athism – Imam Ibn Baz

From the ideologies of disbelief that contradict the authentic Creed and oppose what the messengers came with is:

What the atheists of this era believe in, such as the followers of Marx, Lenin and others who call to atheism and disbelief, regardless of whether they call that socialism, communism, ba’athism or any other name, for indeed from the base principles of these atheists is the belief that there is no god and that life is only (based on) matter. And from their principles is to reject the Day of Final Return, Paradise, Hellfire, and to disbelieve in all of the religions. Whoever examines their books and studies what beliefs they were upon will come to know that with full certainty. No doubt this belief is in contradiction to all of the heavenly revealed religions and leads its followers to the worst of fates in this world and the Hereafter.

Source: The Correct Belief and what Opposes It – Imaam ibn Baaz [eBook]

Exposing Someone’s Evil and Propagating it under the Pretense of Advising – Imam Ibn Rajab

From the apparent signs of condemning is: Exposing someone’s evil and propagating it under the pretense of advising, while claiming that it is only these defects that are making him do it, general or specific. Meanwhile, on the inside, his aim is only to condemn and cause harm.[33]

So he is from the brothers of the hypocrites, those whom Allaah has disparaged in His Book in many places, for indeed Allaah disparages those who outwardly display a good action or saying, while intending inwardly to accomplish a mischievous and evil goal. And He has counted that as one of the aspects of hypocrisy, as is stated in Surah Baraa,[34] in which He humiliates the hypocrites and exposes their despicable attributes:

“And as for those who set up a masjid in order to cause harm, (spread) disbelief, disunite the believers and to make it as an outpost for those who made war against Allaah and His Messenger since aforetime, they will indeed swear that their intention is nothing but good. But Allaah bears witness that they are certainly liars.” [Surah At-Tawbah: 107]

And Allaah says:

“Think not that those who rejoice in what they have done, and love to be praised for what they have not done – do not think that they are rescued from the torment. And for them is a painful punishment!” [Surah Aali ‘Imraan: 188]

This ayah was sent down concerning the Jews, when the Prophet صلى الله عليه وسلم asked them about something and they concealed knowledge of it informing him instead of something else. Yet they showed to him that they had indeed informed him about what he had asked them. And they sought praise from him صلى الله عليه وسلم because of it and became joyous at what they gained by concealing it and because he صلى الله عليه وسلم asked them. This is what Ibn ‘Abbaas radhi Allaahu anhu stated and his hadeeth concerning that is transmitted in the two Saheeh collections. [35]

Abu Sa’eed Al-Khudree radhi Allaahu anhu said:

“There was a group of men among the hypocrites who when the Messenger of Allaah صلى الله عليه وسلم would go out to fight in the (military) expeditions, would refrain from going with him. And they would be happy with opposing the Messenger of Allaah صلى الله عليه وسلم with their sitting (instead of fighting). So when Allaah’s Messenger صلى الله عليه وسلم would arrive, they would make excuses for themselves and swear to him. And they loved to be praised for that which they did not do. So this ayah was revealed.” [36]

Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!

Anyone with this characteristic definitely falls under the (threat) of this ayah – thus he is threatened with a painful torment. An example of this is:

When someone desires to defame a man, belittle him and expose his faults so that people turn away from him. This is done either because he loves to cause harm to him, because of his enmity towards him, or because he fears him due to a rivalry that exists between them with regard to wealth, leadership, or other blameworthy causes. So he does not find a way towards accomplishing his goal, except by publicly degrading him due to some religious reason.

For example, someone (i.e. a scholar) has refuted a weak opinion from the many opinions of a well-known and famous scholar. So this (evil) individual spreads that amongst those who respect that scholar, saying: “This person (that did the refutation) hates this scholar, and is only defaming and criticizing him.” So by doing this, he (the evil person) deceives all those people that hold that scholar in esteem, making them believe that such a refutation was done out of hatred and with insult on the part of the one refuting, and that his deed was full of audacity and arrogance. So he (the evil person) is (outwardly) defending this scholar and uplifting the abuse from him – and that is an act pleasing to Allaah and in obedience to Him. So he combines this outer facade of advising with two disgusting and forbidden things: [37]

First: The insinuation that this scholar’s refutation of the other opinion was done out of hatred, seeking to belittle (the other scholar), and as a result of following his desires. But (in reality) he only desires by it to advise the believers and to make known some aspect of knowledge that is unlawful to keep concealed.

Second: He (the evildoer) manifests and magnifies the (scholar’s) criticism (for the other scholar), so that he can fulfill his desire and achieve his evil goal under the pretense of advising and defending the scholars of the Religion.

This type of evil plotting is similar to the injustice and oppression displayed by the tribe of Marwaan and their followers, who won the people’s affection and at the same time, turned these people’s hearts away from ‘Alee bin Abee Taalib, Al-Hasan, Al-Husayn and their offspring, may Allaah be pleased with all of them.

When ‘Uthmaan radhi Allaahu anhu was killed, the Muslim nation did not see anyone possessing more right to succeed him other than ‘Alee radhi Allaahu anhu, so they pledged allegiance to him. So those who sought to turn the people away from him set about their goal by manifesting the outrageous and scandalous murder of ‘Uthmaan. And it was just as they said it was.

But then they added to it that the one who conspired his murder and carried it out was none other than ‘Alee radhi Allaahu anhu. And this was a lie and a slander against him! And ‘Alee radhi Allaahu anhu would swear and reaffirm his oaths in denying this accusation – and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to fight against him, claiming that their struggle was for the sake of the Religion and that it was pleasing to Allaah, and then they began to fight with his children. These individuals strove hard in publicizing this (lie), propagating it on the mimbars on the days of Jumu’ah, as well as on other occasions in which there were large gatherings. This continued until it settled into the hearts of their followers that the matter was as these individuals said it was, and that the tribe of Marwaan had more right (to the Khilaafah) than ‘Alee and his children due to their closeness to ‘Uthmaan, and that they had more right to avenge his radhi Allaahu anhu death. So in doing this, they were able to unite the hearts of the people against ‘Alee and his sons and to turn the people to fight against him and his children after him. This asserted the kingship for them and their rule became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning: “No one amongst the Companions was more restrained from (causing harm to) ‘Uthmaan than ‘Alee.” So it would be said to him: “Then why did the people revile him?” So he would respond: “The kingship (i.e. end of the Khilaafah) would not be established if it weren’t for that.”

The meaning of this is that if they did not turn the people’s hearts away from ‘Alee radhi Allaahu anhu and his children, and if they didn’t attribute the injustice done to ‘Uthmaan to them, the hearts of the people would not feel sympathy for them (later), due to what they knew of their beautiful attributes and honorable qualities, for they used to rush to follow them and pledge allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and the people ceased obeying them. [38]


[33] This is from the actions of the heart which no one has knowledge of except Allaah, the Most Perfect.

[34] [Translator’s Note: He means Surah At-Tawbah]

[35]Reported by Al-Bukhaaree (9/301), Muslim (17/123), Ahmad (1/298) and Ibn Jareer (4/207).

[36] Reported by Al-Bukhaaree (8/233), Muslim (17/123) and Ibn Jareer (4/205). It must be noted here that Al-Haafidh Ibn Hajr mentioned in Al-Fath (9/301) that it is possible to combine these two causes for the ayah’s revelation found in the two hadeeths by saying that it was revealed with regard to both of these groups (Jews and hypocrites). Shaikh Muqbil bin Haadee Al-Waadi’ee said in his As-Saheeh-ulMusnad (pg. 35): “If the hadeeth of Abu Sa’eed is more established then that takes more precedence because the hadeeth of Ibn ‘Abbaas is from that which the two Shaikhs have been criticized by, as has been stated in Muqaddimat-ul-Fath (20/132) and as is stated in Fath-ul-Baaree (9/302). And there is no point in restricting it to only the People of the Book…”

[37][Translator’s Note: We ask the noble readers to consider these precious words stated by the author and compare them with the likes of the situations we find today. No doubt the scholars of the Sunnah in these days are accused in such a manner. Such an example can be found in Imaam Muhammad Naasirud-Deen Al-Albaanee (rahimhullaah) and the lies and attacks that were launched against him by Hasan Saqqaf, Kabbani and their likes, who make themselves appear as though they’re advising the Muslim ummah. But yet in reality they are doing no more than discrediting, defaming and belittling a scholar. And the claims that come from them are well known in that these scholars, such as Al-Albaanee, who warn against “blind-following” are labeled as deviants who hate the four Imaams and who want to do away with their teachings! May Allaah give us the ability to see through the false accusations of the ignorant and the unjust.]

[38] See Al-‘Awaasim min-al-Qawaasim of the Qaadee Ibn Al-‘Arabee al-Maalikee (rahimahullaah) for in there is what is sufficient for one who seeks the truth about this subject, Allaah willing.

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

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