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

Definition of the Ikhwaan Al-Muslimoon:

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

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

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

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

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

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

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

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

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

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

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

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


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

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

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

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

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

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

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

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

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

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

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

The texts of the Bible are in conformity with the fact that Jesus was a servant and messenger of Allah – Shaykh Rabee

Below are some examples taken from your Gospels [11] that confirm and support what Muhammad came with from the Qur’aan and his teachings.

In the seventh verse of Chapter 4 of the Gospel of Mathew, it states:

1. “Jesus said to him: ‘Again it is written, You shall not tempt the Lord your God.’” [Matthew 4:7]

2. In this same chapter, there occurs a story about Jesus and the Devil, in which the Devil ordered Jesus to prostrate to him. So the Messiah Jesus responded to him, saying:

“Be gone Satan, for it is written: ‘You shall worship (prostrate only to) the Lord your God and Him only shall you serve (i.e. worship).’”

This is what all the messengers came with and it is the argument that Jesus used against the Devil. So this clearly proves that all of the prophets including Jesus and Muhammad came to establish that God was One and that He was the Lord and only One deserving of being worshipped.

Jesus relied on the previously revealed books (from God) as proof, which state that God is the only Lord and that He is the only One who has the right to be worshipped and prostrated to.

Similarly, Allaah revealed to (Prophet) Muhammad: “And We indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the false deities.’ So amongst them were those whom Allaah guided and amongst them were those whose misguidance was justified.” [Qur’aan 16:36]

He also revealed to him: “And We did not send any messenger before you except that We revealed to him: ‘There is no deity that has the right to be worshipped in truth, except Me, so worship Me alone.’” [Qur’aan 23:25]

So these statements that were revealed to Muhammad are in complete conformity with what Jesus stated in his reply to the Devil. It is also in conformity with what Jesus said when calling the Tribe of Israel:

“Verily, Allaah is my Lord and your Lord, so worship Him. This is the Straight Path.” [Qur’aan 19:36]

And it agrees with what he will say on the Day of Judgement when his Lord will ask him:

“O Jesus, son of Mary, did you tell the people: ‘Worship me and my mother as two gods besides Allaah?’ He will reply: ‘Glory be to You! It was not for me to say what I had no right to say. If I had said such a thing, You would have surely known about it. You know what is in my inner self though I do not know what is in Your Self. Truly, only You are the All-Knowing of all that is hidden. I did not tell them anything except for what You commanded me to tell them, (which was): Worship Allaah, my Lord and your Lord. And I served as a witness for them for as long as I was with them. But when You took me up, You were the Watcher over them, and You are a Witness to all things.’” [Qur’aan 5:116-117]

3. In Chapter 11 of the Gospel of Matthew, verse 25, it states:

“At that time Jesus declared: ‘I thank thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and understanding and revealed them to babes (infants).’”

So Jesus was one of God’s servants and messengers. He acknowledged the right of his Lord who created him and bestowed His blessings on him, and therefore turned to Him, in thanks and affirmation that He alone was the Lord of the heaven and earth. This is since He is the One who created these two creations (the heaven and the earth), as well as everything inside them, in between them and whatever lies below the ground. No one else had any part in this – neither Jesus or anyone else – nor can anyone rival Him in that matter.

4. In Chapter 14 of the Gospel of Matthew, verse 23, it states:

“And after he had dismissed the crowds, he (Jesus) went up on the mountain by himself to pray.”

Prayer is one of the greatest acts of worship that can be performed to God, and no one engages in it except for a lowly servant who stands in need of the mercy of his Lord and Creator. This is as Allaah says in the Qur’aan:

“O mankind! It is you who stand in need of Allaah, whereas Allaah is Rich (free of all needs), Most Praiseworthy.” [Qur’aan 35:15]

And Allaah says: “The Messiah (Jesus) will never be too proud to reject being a servant of God, nor the angels who are the ones close (to Him). And whoever is too proud and rejects worshipping Him, then He will gather them all together unto Himself.” [Qur’aan 4:172]

So Jesus was a servant of God, and he was not nor will he ever be too proud to worship Him. This is his condition and the condition of all of the prophets and angels.

5. In Chapter 26 of the Gospel of Matthew, verse 39, it states that the Messiah (Jesus):

“fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou wilt.’”

So in this text, there is proof that Jesus was a servant (worshipper) of God who had no control over repelling harm from himself or bringing benefit to himself. And there is evidence in this text that he sought refuge in God during times of hardship, seeking His assistance and humbling himself before Him, in order to remove the harm and danger that was approaching him. So he fell prostrate with his face on the ground, seeking nearness to Him, lowering himself before Him, showing his need for Him and expressing the belief that no one has the ability to repel harm except Him. This is the state of all of the messengers, not to mention all of mankind.

6. In Chapter 21 of the Gospel of Matthew, verse 46, it states:

“But when they tried to arrest him, they feared the multitudes, since they held him to be a prophet.”

There is proof in this verse that the masses of people who believed in God and in Jesus were monotheists with pure and sincere faith, and that they believed that Jesus was a messenger and a prophet. This proves that their prophet, Jesus, had taught them this and cultivated them to believe in that. So they did not used to believe that he was God or the son of God, since he would not teach the people these things.

7. In Chapter 23 of the Gospel of Matthew, verse 10, it states that Jesus said:

“Neither be called masters, for you, even the Messiah, has One master.” [12]

This text resembles the Qur’anic text in which Allaah informs us that His messenger Jesus told the Tribe of Israel: “And verily, Allaah is my Lord and your Lord.” [Qur’aan 3:51]

So Allaah is the Lord of Jesus, as well as his Master, Nurturer and Owner. He is the Lord, Master and Owner of all mankind.

The Muslim scholar, Taqee-ud-Deen al-Hilaalee, pointed out in his treatise “Clear Evidences” that: Some translators have distorted this text, but that the English translation was saved from this corruption.

8. In Chapter 17 of the Gospel of John, verse 3, it states:

“And this is the eternal life – that they know Thee the only true God, and Jesus Christ whom Thou hast sent.”

This text confirms that which all of the messengers came with, which was that there is no deity that has the right to be worshipped except Allaah, and it confirms that Jesus was a messenger of God. This was during his time, and every nation had its own time and messenger, as Allaah says:

“And We did not send any messenger before you except that We revealed to him: ‘There is no deity that has the right to be worshipped in truth, except Me, so worship Me alone.’” [Qur’aan 21:25]

And He says: “And We indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the false deities.’” [Qur’aan 16:36]

9. In Chapter 12 of the Gospel of Mark, verses 28-30, it states:

“And one of the scribes came up and heard them disputing with one another, and seeing that he (Jesus) answered them well, asked him, ‘Which commandment is the first of all?’ Jesus answered, ‘The first is: Hear, O Israel! The Lord our God, the Lord is One. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’”

This was the first commandment.

And in verse 32 of the same chapter, it states that:

“The scribe said to him, ‘You are right, teacher. You have truly said that He is One, and there is no other but He.’”

Then in verse 34 of the same chapter, it states:

“And when Jesus saw that he had answered wisely, he said to him, ‘You are not far from the kingdom of God.’”

This first commandment mentioned by Jesus is the same commandment that Allaah prescribed to all of His messengers, including Jesus – and this was the commandment that the messengers passed on to their nations:

“He has ordained for you the same religion that He ordained for Noah and which We revealed to you (O Muhammad) and ordained for Abraham, Moses and Jesus – that you should establish the Religion and make no divisions in it. Intolerable for the polytheists is that which you call them to.” [Qur’aan 42:13]

The religion that God ordained for them was the pure monotheistic Faith, which is represented in the statement: “There is no deity that has the right to be worshipped except Allaah.” He ordered all of his messengers to call to this, and it is that which the polytheists found difficult to accept and for which reason they fought against God’s messengers.

This was the same thing that Abraham and Jacob, also known as Israel, commanded the people with, as Allaah says:

“And remember when Abraham and (his son) Ishmael were raising the foundations of the House (Ka’bah at Makkah), saying: ‘Our Lord! Accept this from us. Verily, You are the All-Hearer, the All-Knower. Our Lord! Make us submissive unto You, and of our offspring, a nation submissive unto You. And show us how to perform the ceremonies required during the pilgrimage (to the Ka’bah), and accept our repentance. Truly, You are the One who accepts repentance, the Most Merciful. Our Lord! Send amongst them a messenger of their own (i.e. Muhammad), who shall recite unto them Your verses and teach them the Book and the Wisdom (Prophetic Teachings), and purify them. Verily, You are the All-Mighty, the All-Wise.’ And who turns away from the religion of Abraham except for he who fools himself? Truly, We chose him in this world and in the Hereafter, he will be among the righteous. When his Lord said to him: ‘Submit yourself’, he said: ‘I have submitted myself (as a Muslim) to the Lord of all that exists.’ And this (submission to Allaah) was enjoined by Abraham upon his sons, and also by Jacob, saying: ‘O my sons! Allaah has chosen for you the (true) religion, so do not die except while you are Muslims (i.e. submitting to the Will of your Creator).’ Or were you witnesses when death approached Jacob? – When he said to his sons: ‘What will you worship after me?’ They said: ‘We shall worship your God, the God of your forefathers – Abraham, Ishmael, Isaac – One God and to Him we submit (as Muslims).’” [Qur’aan 2:127-133]

This is truly a tremendous religion, in which they submitted their will to the Lord of all that exists, turned to Him in repentance and sought refuge in Him to make their offspring an offspring that submit themselves to God. And they invoked Him to send a messenger from amongst them to them who would recite His verses unto them, teach them the Book and the Wisdom and purify them – the purification and wisdom that would keep them far away from polytheism, foolishness and misguidance. And Allaah rules here that whoever turns away from this religion, which is pure monotheism, only fools himself.

The point derived from this is that the call of all of the prophets was in harmony in that they were calls to Monotheism and to Submission (to God) and that there was no deity that had the right to be worshipped except Allaah. They called their nations to this and counseled those who came after them from their offspring to abide by this.

The second point we want to focus on here, was the counsel of Israel, who was also known as Jacob. The text of the Bible in this regard is in conformity with the text from the Qur’aan in that the Biblical text indicates we should have love for God. This is also part of Islaam. In fact, the Religion of Islaam also consists of many aspects and great deeds apart from love (for the Creator).

Look at how Jesus responded and what his tremendous counsel was. And look at the faith of the scribe who had asked the question looking for an answer to benefit from, and his statement: “You are right Teacher. You have truly said that He is One, and there is no other but He.

And look at how the Messiah responded to him, saying “You are not far from the kingdom of God.” This, and Allaah knows best, is a promise from him that he will be in Paradise, and it indicates that anyone who doesn’t believe in the Oneness of God and that He alone should be worshipped will not be allowed entry into Paradise. This is similar to what Allaah says in the Qur’aan, relaying to us what Jesus said to the Tribe of Israel:

“Worship Allaah, who is my Lord and your Lord. Verily, whoever ascribes partners to Allaah in worship, Allaah will surely make Paradise forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any supporters (in Hell).” [Qur’aan 5:72]

Note: According to the language of the Torah and the Gospels, every righteous and dutiful follower of God is called a son of God, so Jesus was not particularized with this expression of “son of God.”

10. In Chapter 5 of the Gospel of Matthew, verse 9, it states:

“Blessed are the peacemakers, for they shall be called sons of God.”

11. And in verse 45 of Chapter 5 of the Gospel of Matthew, it states:

“So that you may be sons of your Father who is in heaven.”

12. In verse 4 of the Gospel of Matthew, Chapter 5, it states:

“You, therefore, must be perfect, as your heavenly Father is perfect.”

13. In Chapter 6 of the Gospel of Matthew, verse 1, it states:

“Beware of practicing your piety before men in order to be seen by them, for then you will have no reward from your Father who is in heaven.”

14. In Chapter 23 of the Gospel of Matthew, verse 9, it states:

“And call no man your father on earth, for you have one Father, who is in heaven.” [13]

These verses show that use of the terms “father” and “son” to refer to the connection between the Lord and His servant was a practice established in the Bible for all people, so the Messiah, Jesus, was not specifically characterized with this apart from others. [14]

Perhaps all of this was from the behavior of some of the Jews and Christians, but God knows best. This is since Allaah says in the Qur’aan:

“The Jews and the Christians say: ‘We are the children of God and His beloved ones.’ Say: ‘Why then does He punish you for your sins?’ Nay, you are but human beings from those He has created. He forgives whom He wills and He punishes whom He wills. And to Allaah belongs the dominion of the heavens and the earth and all that is between them. And to Him is the final return.” [Qur’aan 5:18]

Any fair and balanced person with sound intellect will realize that the Qur’anic texts we mentioned contain in them a tribute, honor, warm reception and high praise for Jesus. And they confirm that he was a prophet and a messenger, and that he was one of the greatest messengers who carried the banner of Monotheism, called mankind to this Monotheistic Faith, which means making all worship purely for God alone, fought against polytheism, and warned those who adhere to it (polytheism) that they would reside eternally in the Hellfire – what an evil destination!

These verses from the Qur’aan also show how God absolved Jesus and his mother from the slander that the Jews accused them of, how He raised the status of Jesus and his mother and made the statements of the Jews against him and his mother to be considered as disbelief and immense slander.

Furthermore, the texts of the Qur’aan and the Bible are in conformity with the fact that Jesus was a servant and messenger of God. This is a perfect state that no one can attain except for the great messengers amongst whom was Jesus. The teachings of Prophet Muhammad also professed the same beliefs and the Muslims believed in all of this. So what then is wrong with Islaam and the Muslims? There is nothing wrong with it at all, in the eyes of those with sound intellects and impartiality. Rather, the wrong is against God Himself, since the terrible statement (that Jesus is the son of God), due to which the heavens are ready to tear apart, the earth split asunder, and the mountains fall in ruins is the opposite of what is indicated in the Qur’aan, the teachings of Prophet Muhammad and what the Muslims adhere to, not to mention what the monotheistic texts still preserved in the Bible indicate.


[11] Translator’s Note: The translation used for Biblical quotes in this booklet are from the Revised Standard Version of the Bible, which can be accessed on-line at bible.com. It should be noted that currently there are many translations of the Gospels (New Testament) in the English Language. The average person can view the various translations and notice gross changes/alterations in the interpretation and translation of many verses of the Bible, not to mention some being left out completely. This is a further proof that the Bible has been distorted and altered as confirmed by God in His Final Revelation, the Qur’aan, which He guaranteed to protect and preserve in its original form. Allaah says: “Verily, We sent down the Reminder (the Qur’aan) and We will surely preserve it (from corruption).” [Qur’aan 15:9] The likes of this promise and guarantee from God was not made for His previous revelations, hence the obvious and noticeable contradictions in the present-day versions of these revealed Books of God – the Torah and the Gospels.

[12] Translator’s Note: This text was adapted from what is found in the Revised Standard Edition of the Bible to conform to the original text of this booklet, which was written in Arabic and which references an Arabic translation of the Bible.

[13] Translator’s Note: The use of the relationship of Father and Son to refer to the connection between God and His righteous servants is not just limited to the New testament of the Bible, rather, there can be found proof for it in the Old Testament as well:

“The sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose.” [Genesis 6:2]

“The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. These were the mighty men that were of old, the men of renown.” [Genesis 6:4]

“When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God.” [Deuteronomy 32:8]

“Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.” [Job 1:6]

“When the morning stars sang together, and all the sons of God shouted for joy?” [Job 38:7]

[14] See “The Clear Evidences” of Taqee-ud-Deen Al-Hilaalee (pgs. 6-10).

Translator’s Note:

Further evidence from the New Testament that confirms this point that the use of the relationship between Father and Son as a substitute for the relationship between God and His servant is as follows:

“For they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection.” [Luke 20:36]

“For all who are led by the Spirit of God are sons of God.” [Romans 8: 14]

“But to all who received him, who believed in his name, he gave power to become children of God.” [John 1:12]

“And not for the nation only, but to gather into one the children of God who are scattered abroad.” [John 11:52]

“It is the Spirit himself bearing witness with our spirit that we are children of God.” [Romans 8:16]

“…because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God.” [Romans 8:21]

“That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world.” [Philippians 2:15]

“See what love the Father has given us – that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.” [1 John 3:1]

“By this it may be seen who are the children of God, and who are the children of the Devil, Whoever does not do right is not of God, nor he who does not love his brother.” [1 John 3:10]

“By this we know that we love the children of God, when we love God and obey his commandment.” [1 John 5:2]

Posted from al-ibaanah eBook:
The Status of Jesus in Islaam – Shaikh Rabee’ bin Haadee Al-Madkhalee.
Translated by Isma’eel Alarcon

Title of the this post is from AbdurRahman.Org 


Verily, the example of Jesus in the sight of Allaah is like the example of Adam – Shaykh Rabee

“Verily, the example of Jesus in the sight of Allaah is like the example of Adam – He created him from dust and then said to him ‘Be’ and he was. This is the truth from your Lord, so do not be from those who doubt. So whoever disputes with you concerning him (i.e. Jesus) after all this knowledge (about him) has come to you, say: ‘Come, let us summon our children and your children, our women and your women and ourselves and yourselves and then invoke God to send His curses on those of us who is lying.’ Verily, this is the true story (about Jesus). And there is no God that has the right to be worshipped except Allaah. And indeed Allaah is the All-Mighty, All-Wise.” [Qur’aan 3:59-62]

This great example is a decisive proof that cancels out all the claims of the Christians. This is because if it is not possible or correct according to sound minds, religious doctrines, and innate natures to claim that Adam, whom God created from dust with His Hands and breathed into him his soul, is God or the son of God or part of a divine trinity, then it is for all the more reason that such cannot be claimed for Jesus. This is since the creation of Adam was more remarkable and amazing than that of Jesus, as he was created from dust and dust is not part of the human race.

On the other hand, Jesus was created from a woman, who is part of the human race, and she carried him in her womb in the same manner that woman carry children, and gave birth to him in the same manner that women give birth to children. So this is from the greatest of proofs that invalidate the false claims and absurd misconceptions of the Christians.

As a matter of fact, the angels were created from light without any fathers or mothers, and the Devil was created from fire without any parents. So this is something more remarkable and indicative of the great Ability of God, the Creator, Molder and Originator of the heavens and earth.

Rather, the creation of Eve from the rib of Adam, without any mother, was more miraculous than the creation of Jesus, who was conceived, carried in the womb of a woman and given birth to just as normal women give birth to children. So there does not remain any connection for the Christians according to every person possessing intellect, religion and fairness. But in spite of all this, Jesus, in the eyes of Islaam and the Muslims is far more superior than Adam and many of the other prophets and messengers, according to the Qur’aan and the teachings of Prophet Muhammad. This is since Jesus is one of the five messengers possessing strong will and determination, according to Islaam.

So after all this has been said, what is it that will change between the Christians and Islaam, which is the true religion of God and the religion of Jesus and all of the prophets? Won’t they realize that the greatest form of misguidance and disbelief is to claim that God has a wife and a child, since this is the biggest insult and debasement that can be leveled against God, Lord of all that exists? And the greatest denial of Jesus is to disbelieve in the true message that he brought, such as by saying that he is the son of God, etc., even though he clearly stated from the very first day that he was a slave of God who gave him Revelation, made him a prophet, blessed him wherever he was and entrusted him with prayer and charity. These are characteristics that apply to a created being that is raised and nurtured and in need of his Lord, submitting himself to His Majesty and obedient to His commands.

Posted from al-ibaanah eBook:
The Status of Jesus in Islaam – Shaikh Rabee’ bin Haadee Al-Madkhalee


Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree – Shaykh Uthaymeen

O Brothers, know that the Muslim ummah is divided into three groups with respect to Allaah’s Pre-Decree:

The First Group:

They went overboard in their affirmation of Allaah’s Pre-Decree, denying that the human being has any ability or choice in the matter. They hold that “A person has no ability or choice – he is controlled and has no free will, just like a tree when it is blown by the wind.” They do not distinguish between a person’s action that occur as a result of his choice and an action of his that occurs without him choosing so. No doubt, these people are astray, because what is known from the Religion by necessity, and from the intellect and customs, is that a human being knows the difference between an action he chooses to do and an action he is forced into doing.

The Second Group:

They went to extremes in their affirmation of a person’s ability and choice, such that they negated Allaah having any part in Willing or Choosing or Creating what action a person does. And they claimed that a person is independently responsible for producing his action. This is such that a group amongst them went too far, saying: “Allaah does not know what actions His servants will do until after it occurs from them.” These people have also gone to extremes and shown great radicalism in affirming a human being’s ability and choice.

The Third Group:

These are the ones who truly believe, and so Allaah has guided them concerning that which is disagreed upon from the truth. They are Ahlus-Sunnah wal-Jamaa’ah. They have treaded the moderate path and the middle course, which is based on religious and logical proofs and evidences.

And they say: The actions that Allaah introduces into existence are divided into two types:

First: The actions from Allaah that He causes to occur in His Creation. No one has any choice in regard to these actions, and they are such as when rain descends, when the earth produces vegetation, when life or death occurs, when health or sickness befalls and so on and so forth – from the many things that can be observed occurring within the creation. Without doubt, no one has any part in choosing or willing for these things to transpire, but rather it is only Allaah who wills that to happen.

Second: The actions that the creation, i.e. all of the various types of creatures that possess a willingness, do. These actions occur as a result their choosing and wanting to do them, since Allaah gave them the ability to do that, as He says:

“To whoever amongst you wills to go straight.” [Surah At-Takweer: 28]

And He says:

“Among you is he who desires the worldly life and among you is he who desires the Hereafter.” [Surah Aali ‘Imraan: 152]

And He says:

“So whoever wishes, then let him believe, and whoever wishes then let him disbelieve.” [Surah Al-Kahf: 29]

A human being knows the difference between what occurs from him as a result of his own free will and what occurs from him as a result of being compelled and forced. So for example, when a human being climbs a ladder to get to the roof of a house, he ascends the ladder out of his own free will, and while knowing that he freely chose to do so. But when he trips and falls down from the roof, he knows that he did not choose to do that. So he can tell the difference between these two actions – that he freely chose to do the former, while he was compelled to do the latter. Every human being knows this.

Likewise, when a person is stricken with a sickness in which his urine constantly flows out, this urine comes out from him without his desiring or choosing that. But when he is in a healthy state and free from this sickness, the urine comes out from him when he wills and chooses. So he knows the difference between this and that. No one can deny the difference between the two.

And the same goes with everything else that occurs to a person – he can tell the difference between what occurs due to his free will and what occurs due to his being coerced and forced. As a matter of fact, due to Allaah’s Mercy there are some actions a person may do on his own free will, yet not be held accountable for any of them, as is the case with a person when he sleeps or forgets. In the story of the people of the Cave, Allaah tells us:

“And you would have thought them to be awake whereas they were asleep. And We turned them on their right and on their left sides.” [Surah Al-Kahf: 18]

They were the ones who turned around in their sleep, yet Allaah ascribes the action to Himself. This is because when a person sleeps, he has no choice or free will in his actions, and he will not be held accountable for actions done in this state, so the act is attributed to Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever forgets while fasting, and eats or drinks, then he should complete his fast because it was only Allaah who fed him and gave him to drink.” [2] So he (sallAllaahu ‘alayhi wa sallam) attributed this act of feeding and quenching thirst to Allaah, because the action occurred from the individual without him being aware of it, so it is as if it happened without him choosing to do it.

All of us know the difference between when a person experiences pain or joy within himself at times without choosing so, and not knowing the reason why and between him experiencing these pains or these joys as a result of an act that he did himself. This matter, all praise be to Allaah is clear and there is no confusion over it.

O brothers: If we were to take the view of the first group (i.e. the Jabariyyah) who went to extremes in affirming the Divine Pre-Decree, the Religion would be invalidated from its very foundation. This is since the belief that a person has no choice or free will in his actions necessitates that he not be praised for a praiseworthy act or that he be blamed for a blameworthy act, since in reality they were not done by his choice or free will. So then this would mean that Allaah, may He be far removed from it, is oppressing those who sin when He punishes and recompenses them for their acts because He has punished them for something they had no free choice or free will in! This no doubt clearly contradicts the Qur’aan. Allaah says:

“And his companion (angel) will say: ‘Here is (his record) ready with me!’ (Allaah will say to the angels): ‘Both of you, throw into the Hellfire every stubborn disbeliever, hinderer of good, transgressor, doubter, he who set up another god with Allaah. So both of you cast him into the Severe Torment.’ His (devil) companion will say: ‘Our Lord! I did not push him to transgress, but rather it was he himself who was in error, far astray. Allaah will say: ‘Do not dispute in front of Me, I had already sent the threat to you in advance. The Word (Ordainment) that comes from Me cannot be changed, and I am not unjust to the slaves.’” [Surah Qaaf: 23-29]

So Allaah clarifies that this punishment is not oppression from Him, but rather that it is complete justice since He had previously given them a warning and clarified to them the various paths and explained the truth and falsehood to them, but they chose for themselves the path of falsehood. So there didn’t remain any proof for them before Allaah.

And if we were to take this false view, it would invalidate Allaah’s statement:

“Messengers, bearing glad tidings and warning in order that mankind would not have any argument (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah An-Nisaa: 165]

Allaah denies that mankind should have any excuses after the sending of Messengers because the proof has been established against them with that. So if the Divine PreDecree was an excuse for them, this excuse would be infinite even after the advent of the messengers since Allaah’s Pre-Decree did not cease and will not cease to exist before and after the sending of messengers. So therefore, this view is invalidated by the religious texts, and it is invalidated by reality, as we have explained in the previous examples.

As for those who hold the second view, then the religious texts and reality also refute them since the texts clearly state that a person’s will is subject to Allaah’s Will:

“To whoever amongst you wills to go straight. However, you cannot will unless Allaah, Lord of the Universe, wills.” [Surah At-Takweer: 28-29]

“And your Lord creates whatever He wills and chooses.” [Surah Al-Qasas: 68]

“And Allaah calls (you) to the Abode of Peace, and guides whomever He wills to the Straight Path.” [Surah Yoonus: 25]

Those who hold this view (i.e. the Qadariyyah) are in reality invalidating one of the aspects of Allaah’s Lordship, and they are also claiming that there can be found in Allaah’s dominion that which Allaah did not will or create, when in fact Allaah wills everything, creates everything and has pre-decreed everything. They also contradict that which is known by necessity, which is that everything that is created belongs to Allaah, their essence as well as their attributes, there being no distinction between the attribute and the essence. Therefore, everything belongs to Allaah so it is not possible for there to be anything in His dominion that He did not desire. So what path should a person take and what is his solution if Allaah has pre-decreed that He go astray and not be guided?

We say: The answer to this is that Allaah only guides those who deserve to be guided, and He leads astray only those who deserve to be led astray. Allaah says: “So when they turned away, Allaah turned their hearts away.” [Surah As-Saff: 5] And He says:

“So because they breached their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them.” [Surah AlMaa’idah: 13] So Allaah clarified that what caused the person to go astray was himself. A person, as we have explained previously, doesn’t know what Allaah has pre-decreed for him since he doesn’t know what has been pre-decreed until after it occurs. So he doesn’t know if Allaah has decreed for him to be astray or guided. So if this is the case, how can he take the path of misguidance, then use as an excuse the argument that this is what Allaah willed for him? Wouldn’t it be more befitting for him to tread the path of guidance and then say that Allah has guided me to the Straight Path?

Is it right for him to be a Jabaree, i.e. claim that he is forced, when he is misguided, and a Qadaree, i.e. that Allaah has no part in his deeds, when he obeys?! Never! II does not befit a person to claim that he was forced when he finds himself upon misguidance and sin. So when he goes astray and disobeys Allaah, he says: “This is something that has been written and pre-decreed for me, and I am not able to remove myself from what Allaah has ordained for me.” Yet when he does good deeds and Allaah grants him obedience and guidance, he claims that this came solely from himself, saying: “I attained this by myself.” So he becomes a Qadaree when it comes to guidance and a Jabaree when it comes to disobedience. This is not possible ever. So in reality, a person has ability and will. The door to guidance is not any more hidden than the door to sustenance and the door to seeking knowledge. A person, as is well known to everybody, has pre-decreed for him whatever he has from sustenance. But yet in spite of this, he strives for the means of sustenance in his country and outside of it, on the right and on the left. He doesn’t just sit at home and say: “Provision has been pre-decreed for me and it will come to me.” On the contrary, he strives for the means of sustenance.

Yet sustenance itself goes hand and hand with actions/works, as has been authentically reported on the Prophet, in the narration of Ibn Mas’ood, who said that he (sallAllaahu ‘alayhi wa sallam) said: “Verily, the creation of each of you is brought together in his mother’s womb for forty days in the form of a seed. Then he becomes a clot of blood for the same amount of time, then a morsel of flesh for the same amount of time. Then an angel is sent to him and commanded with four things: to record his sustenance, his lifespan, his actions, and whether he will be miserable or happy.” [3]

So this sustenance is written just as the good and evil actions are written. So how is it that you can go here and there, traversing land and sea, seeking the sustenance of the world and yet you don’t perform any righteous deed seeking the sustenance of the Hereafter or the success of Paradise? Indeed, these two aspects are one and the same. There is no difference between the two of them. So likewise, you strive for your sustenance and you strive for your livelihood and to prolong your lifespan.

But when you become ill with a sickness, you travel through all the regions of the world looking for a skilled doctor who will cure your sickness. This is even though whatever has been pre-decreed for you as your lifespan will come to be and it will not increase or decrease. Yet you do not rely on this and say: “I will remain sick and bedridden at home, and if Allaah has decreed that my lifespan will be prolonged, then it will be prolonged.” Rather, we will find you striving with all of your might and energy to find a doctor whom you regard will be the best one at whose hands Allaah will ordain your recovery. So why don’t you do acts for the Hereafter and righteous deeds the same way you do acts for this worldly life?

We stated previously that: The Divine Pre-Ordainment is a hidden secret, you have no way of finding out about it. So right now, you are between two paths – a path that will take you to salvation and success, and a path that will take you to destruction and regret. So right now, you are standing between these two paths with a free choice. There is no one in front of you preventing you from taking the right path or the left path. If you wish, you can go here, and if you wish, you can go there. So how can you take the left path and say: “This has been pre-decreed for me!” Isn’t it more befitting for you to take the right path and say: “This has been pre-decreed for me?!”

And if you want to go on a journey to some other country and before you lies two roads, one of which is paved, short and safe, while the other is unpaved, long and dangerous, we would find you choosing the short, paved and safe road and not the other one. So this figurative road is similar to it and doesn’t differ from it at all. However, it is the souls and desires that sometimes govern and take over the mind. The believer must take over and control his desires. And when his mind judges, the mind, according to its correct meaning, should prevent a person from what harms it and lead it to what benefits and pleases it.

With this it becomes clear that people have a free choice when it comes to their actions, and that they are not coerced. And just as he has a free choice in the acts of his worldly affairs, if he wills he will put out this product or make that his business, then likewise he has a free choice with regard to the affairs of the Hereafter. In fact, the paths of the Hereafter are clearer by far than the paths of this worldly life, because the One who clarifies the paths of the Hereafter is Allaah, in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam). So the paths of the Hereafter are clearer and more lucid than the paths of the worldly life. But in spite of this, people still tread the paths of the worldly life, which have no guaranteed results and abandon the paths of the Hereafter, whose results are guaranteed and known since they are affirmed by Allaah’s promise, and Allaah does not break His promises.

Having said this, we say that Ahlus-Sunnah wal-Jamaa’ah affirm all of this and make it their Creed and Belief that: A person acts on his own free will and says what he wants. However, his desire and choosing are subject to Allaah’s Will and Desire. Furthermore, Ahlus-Sunnah wal-Jamaa’ah believe that Allaah’s Will is subject to His Wisdom, and that it is not a pure and absolute Will, but rather a will that is dependent on His Wisdom. This is because one of Allaah’s Names is Al-Hakeem (The MostWise), and the Most-Wise is the One who judges matters precisely realistically and religiously.

And based on His Wisdom, He decrees guidance for the one who desires it and for the one whom He knows wants the truth and whose heart is upon steadfastness. And He decrees misguidance for the one who is not like this – the one who when Islaam is presented to him, his heart becomes constricted as if he were being forced to ascend to the sky. So Allaah’s Wisdom refuses to let this person be from among the guided, unless Allaah renews his determination for him and changes his desire to another desire. And Allaah is Able to do all things. However, Allaah’s Wisdom insists that the causes be closely linked to the effects.

[2] Saheeh Muslim: Book of Fasting (1155)
[3] Saheeh Al-Bukhaaree: Book of the Beginning of Creation (3208) and Saheeh Muslim: Book of Divine Pre-Decree (2643)

Posted from al-ibaanah eBook: 

The Divine Pre-Decree and Ordainment of Allaah (Al-Qadaa wal-Qadar) – Shaykh Uthaymeen

Advising is Linked to Secrecy while Condemning is linked to Publicizing – Imam Ibn Rajab

Al-Fudail (rahimahullaah) said: “The believer conceals (the sin of his brother) and advises (him), while the evildoer disgraces and condemns (him).”

This is what Al-Fudail has mentioned as being from the signs of advising and condemning – and it is that advising is linked to secrecy while condemning is linked to publicizing.

It used to be said: “Whosoever commands his brother (towards doing good) at the head of a gathering, then he has condemned him.” Or it is something with this meaning.

The Salaf used to hate that commanding good and forbidding evil be done in this manner. Instead, they loved that it be done privately between the one commanding and the one being commanded, for indeed, this is from the signs of sincere advice.

This is since it is not the goal of the one who is advising to spread and publicize the faults of the person he is advising, rather his goal is only to put an end to the evil that he has fallen into.

As for spreading and exposing someone’s faults, then that is from the things that Allaah and His Messenger صلى الله عليه وسلم have forbidden. Allaah, may He be Exalted, says:

“Verily, those who love that the evil and indecent actions of those who believe should be propagated (and spread), they will have a painful torment in this world and the Hereafter. And Allaah knows and you know not. And had it not been for the grace of Allaah and His mercy on you, (Allaah would have hastened the punishment on you) and that Allaah is full of kindness, Most Merciful.” [Surah An-Noor: 19-20]

The ahaadeeth concerning the virtue of keeping the faults of others secret are many.[27] Some of the scholars would say to those who were commanding towards good:

“Strive hard to conceal the faults of the sinners, for indeed, exposing their faults shows a weakness in Islaam. The thing that deserves the most to be concealed is one’s faults.”

It is for this reason that spreading someone’s evil and indecent actions is linked to condemning. And they are both from the affairs of the evildoer, since it is not the goal of the evildoer to put an end to the fault nor that the believer avoids that fault or defect. Rather his only goal is to spread and publicize the defects found in his believing brother, and to destroy his honor. So he initiates that and repeats it. And his intention is to belittle his believing brother by exposing his defects and bad qualities to the people so that some harm can fall upon him in this world.

But as for the person that is sincerely advising, his aim in doing that (advising) is to eradicate the faults found in his believing brother and to help him avoid it. This is what Allaah the Most High, has described His Messenger صلى الله عليه وسلم with, saying:

“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any harm or difficulty. He is anxious over you (to rid you of faults and sin), for the believers he is full of pity, kind and merciful.” [Surah At-Tawbah: 128]

And He described his صلى الله عليه وسلم Companions with that, saying:

“Muhammad is the Messenger of Allaah. And those who are with him (i.e. his Companions) are severe with the disbelievers and merciful towards one another.” [Surah Al-Fath: 29]

And He described the believers with the characteristics of patience and mutual advising of one another towards mercy and compassion. [28]

But what drives the evildoer to propagate (his brother’s) evil and to disgrace him is force and harshness, his love for abusing his believing brother, and (his desire) to inflict some harm upon him. These are the characteristics of the Devil – the one who beautifies disbelief, sin and disobedience to the children of Aadam so that due to it they may become amongst the dwellers of the Hellfire, as Allaah says:

“Verily, the Devil is an enemy for you, so take him as an enemy. Verily, he only calls his party (of followers) to be from amongst the dwellers of the Hellfire.” [Surah Faatir: 6]

And He says, after telling us the story of Iblees (the Devil) when he was with the prophet of Allaah, Aadam, and the evil plot that he unleashed on him, such that it brought him to be cast out from Paradise:

“O Children of Aadam! Let not the Devil deceive you, as he got your parents out of Paradise, stripping them of their garments, to show them their private parts.” [Surah Al-A’araaf: 27]

So what a difference there is between one whose intention it is to advise (naseehah) and one whose intention it is to disgrace (fadeehah)! And no one confuses one of these with the other, except someone who does not possess sound intellect.


[27] See Fath-ul-Baaree (5/97) and Saheeh Muslim (4/1996)
[28] As is found in Allaah’s saying: “Then he became from among those who believed and recommended one another towards patience and recommended one another towards compassion.” [Surah Al-Balad. 17]

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

The Caller must adorn himself with noble characteristics – Shaykh ibn Uthaymeen

The Fourth Provision: The Caller must adorn himself with noble characteristics

The Caller must adorn himself with noble characteristics, such that the effect of knowledge reflects in his beliefs, his worship, his attitude, and all of his procedures, so that he can properly play the role of a Caller to Allaah. But as for him being in opposition to this, then his da’wah will fail. And if he does succeed, then his success will be minimal.

So it is upon the Caller to abide by that which he is calling to from acts of worship or daily interactions or manners or methodology, so that his da’wah may be accepted and so that he won’t be from those who will be the first to be thrown into the Hellfire.

O brothers: Indeed if we look at our conditions we will find in reality that we may call to something that we don’t implement ourselves. And this no doubt is a big defect, O Allaah, unless we deny ourselves from looking at what is better since for every place there is a saying. This is since a noble thing may be considered noble due to a number of things that make it superior. This is why the Messenger (sallAllaahu ‘alayhi wa sallam) would call to some characteristics, but at times he would preoccupy himself with things more important than them. At times he would fast to the point that it would be said that he wouldn’t stop fasting. And at times he would eat and drink to the point that it would be said that he would not fast.

O brothers! I would like every Caller to abide by the characteristics that befit the Caller, so that he can be a true Caller and so that his statements can be closer to being accepted.

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

Reference: AbdurRahman.Org

The Caller’s heart must be open towards the one who opposes him – Shaykh Ibn Uthaymeen

The Sixth Provision : The Caller’s heart must be open towards the one who opposes him

The Caller’s heart must be open towards the one who opposes him, especially if he knows that his opponent has a good intention and that he only opposes him in things that require that the proof be established to him. People must be flexible in these matters and not allow these differences to incite hatred and enmity. This is except for a man that opposes and stubbornly rejects, such that the truth is explained to him but yet he continues to persist upon his falsehood Such an individual must be dealt with according to how he deserves to be treated, such as calling people away from him and warning the people from him. This is since his enmity has manifested itself, such that the truth was made clear to him, yet he did not act on it.

However, there are some subsidiary issues, which the people differ on. In reality, these are from the matters that Allaah allowed His servants to differ in. I mean issues that are not from the fundamental ones, which can cause a person that opposes in them to be considered a disbeliever. Rather, these (subsidiary) issues are from those that Allaah has permitted differing in for His servants, and for which He made the error committed in that regard to be allowable. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When the (legal) judge makes a judgement, exerting himself (Ijtihaad), and he attains the truth, then he gets two rewards. And if he errs then he gets one reward.” So the Mujtahid does not leave from the fold of being rewarded at all – either he gets two rewards for being correct or one reward for being wrong.

If you don’t like others opposing you, then likewise, those same other people don’t like for others to oppose them. So just as you want people to accept your view (on an issue), then likewise, those who oppose you want the people to take their views also.

The reference point during these times of dispute is what Allaah has explained in His statement:

“And whatever you differ in, then its final decision is with Allaah. Such is Allaah, my Lord, in whom I put my trust, and to Him I turn in repentance.” [Surah Ash-Shooraa: 10]

And He says:

“O you who believe! Obey Allaah and obey the Messenger, and those in authority amongst you. And if you differ in anything, then return it to Allaah and the Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.” [Surah An-Nisaa: 59]

So everyone that is in disagreement and dispute with one another must return to these sources: The Book of Allaah and the Sunnah of His Messenger. And it is not lawful for anyone to turn away from the words of Allaah and His Messenger in favor of someone else’s words, regardless of who he may be. So if the truth becomes manifest to you, it is an obligation upon you to throw the view of the one who opposes it against the wall. And you must not turn towards that individual, regardless of what position he holds in knowledge and religion. This is since humans make errors, whereas the words of Allaah and His Messenger are free from errors.

It saddens me to hear that there are some people that look hard into seeking the truth and arriving at it, but in spite of this we find them divided. Each one of them has a particular name and a particular description. And this in reality is a mistake. Allaah’s religion is one and the ummah of Islaam is one.

Allaah says:

“And indeed this ummah (nation) of yours is one ummah. And I am your Lord so be dutiful to Me.” [Surah Al-Mu’minoon: 52]

And Allaah said to His Prophet Muhammad;

“Verily, those who split up their Religion and became sects, you have nothing to do with them in the least. Their affair is only with Allaah. Then He will inform them of what they used to do.” [Surah Al-An’aam: 159]

And Allaah says:

“He has ordained for you the same religion which He ordained for Nooh, and that which We have revealed to you (O Muhammad), and that which We ordained for Ibraaheem, Moosaa and ‘Eesaa saying: You should establish the religion and make no divisions in it. Intolerable to the polytheists is that which you call them to. Allaah chooses for Himself whom He wills, and guides unto Himself those who turn to Him in repentance and obedience.” [Surah Ash-Shooraa: 13]

So if these are Allaah’s instructions to us, then what is obligatory upon us is to accept these instructions, and gather together upon putting forth an issue and discussing it with one another, in order to bring about rectification not in order to criticize or take revenge. For indeed, any person that debates with someone else intending to give victory to his view and to debase his opponent’s view, or intending to critique and not to correct, then for the most part, they will come out with a result that is not pleasing to Allaah and His Messenger. So it is obligatory on us, in matters such as these, to be one ummah (nation).

I am not saying that no one errs – everyone either makes mistakes or is correct. Rather, I am talking about the way to correct this error. The way to correct this error is not by me talking about him behind his back and accusing him. Rather, the way to correct this error is to gather with him and discuss it with him. So if it becomes clear after this that this man will persist on his rejection of the truth, and that he will continue to remain upon the falsehood that he is on, then at this point I have the excuse and the right, rather I am obligated to expose his error, and to warn the people about his error. And this way, the affairs will be rectified. As for splitting up and creating parties, then no one is pleased with this except for someone that is an enemy to Islaam and the Muslims.

I ask Allaah to unite our hearts upon obedience to Him, and that He make us from those who seek judgement from Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam). And we ask Allaah to make our intentions sincere and that He clarify to us what is obscure from his Sharee’ah. Verily, He is the Most Magnanimous, Most Generous.

All praise be to Allaah, Lord of the worlds, and may the peace and blessings be on our Prophet Muhammad, his family and all his Companions

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

Reference: AbdurRahman.Org

The Caller must invite to Allaah with wisdom – Shaykh Ibn Uthaymeen

The Third Provision: Wisdom

The Caller must invite to Allaah with wisdom. And how bitter is wisdom upon the one who doesn’t have it.

Da’wah (the Call) to Allaah must occur with (1) wisdom, then with (2) fair admonition, then with (3) debating in the best of manners against someone that is not oppressive, then with (4) debating in not the best of manners against someone that is oppressive. So there are four levels.

Allaah says:

“Call to the Way of your Lord with wisdom and fair admonition. And debate them in a way that is better. Verily, your Lord knows best who has gone astray from His path and He knows best those who are guided.” [Surah An-Nahl: 125]

And Allaah says:

“And do not debate with the People of the Scripture (i.e. the Jews and the Christians) except in a manner that is best – except for those who are oppressive amongst them, and say (to them): ‘We believe in that which has been revealed to us and revealed to you. Our God and your God is One, and to Him we have submitted.’” [Surah Al-‘Ankaboot: 46]

Wisdom means: Treating affairs with accuracy and precision, rather it means placing matters in their due place. It is not from wisdom to rush things and expect people to change from the condition they are in to the condition that the Companions were upon overnight. And whoever expects this then he has a foolish mind, and he is far removed from wisdom. This is because the wisdom of Allaah is not like this.

What proves this is that Allaah sent the Qur’aan down to Muhammad, the Messenger of Allaah, in stages so that it may become firm and settled in the souls.

The prayer was made obligatory during the Mi’raaj, three years before the Hijrah. Some say it was a year and a half, and some hold that it was five. There is differing amongst the scholars about this. But in spite of this it was not made obligatory in the manner that it is performed today. When the prayer was first made obligatory, it used to be two rak’ahs for Dhuhr, ‘Asr, ‘Ishaa and Fajr. And the Maghrib prayer used to be three rak’aat, so that it could be the Witr (odd-number) for the day. But after the Hijrah and after the Prophet had spent thirteen years in Makkah, the prayer of the resident was increased, and so it became four rak’aat for Dhuhr, ‘Asr and ‘Ishaa. And Fajr remained the way it was (i.e. two rak’aat) because the recitation of the Qur’aan is prolonged in it. And Maghrib stayed the same because it was the Witr of the day.

Furthermore, Zakaat was made obligatory in the second year after Hijrah. Or (some say) it was made obligatory in Makkah, but that it was not assigned its final estimate in terms of its dividend and obligation. And the Prophet (sallAllaahu ‘alayhi wa sallam) did not send out envoys to collect the Zakaat until the ninth year after Hijrah.

Therefore, the development of Zakaat progressed in three stages:

1. In Makkah: “But pay its due (i.e. Zakaat) on the day of its harvest.” [Surah Al-An’aam: 141] However, its obligation was not clarified nor the amount that was mandated to give for that obligation. This matter was left entrusted to the people.
2. In the second year after Hijrah, Zakaat was clarified with its rightful dividends.
3. And in the ninth year after Hijrah, the Prophet started to send envoys to the people of yields and profits to collect Zakaat from them.

So look at the careful consideration that was given to the conditions of the people with regard to Allaah’s legislation. And He is the best of judges.

The same goes for fasting, as there was a stage-by-stage development with regard to its legislation. What was first made obligatory, was that a person had a choice between fasting or feeding a needy person. Then fasting was prescribed specifically, and feeding needy people was only allowed for those who weren’t able to fast for numerous consecutive days.

Therefore I say that wisdom denounces that the world change over in one night. There must be endurance and tolerance. Accept from your brother whom you are calling what he has from truth for today, and proceed with him step by step until he is able to eventually free himself from falsehood. And this is so that you may see that people are not of equal standing. So there is a difference between one is ignorant and one who stubbornly rejects.

Perhaps it is proper that I now mention some examples of the Da’wah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam):

The First Example:

A Bedouin man once entered the masjid, while the Prophet was sitting down with his Companions. The Bedouin man then urinated in one area of the masjid, so the people reprimanded him, meaning they scolded him angrily using harsh words. However, the Prophet, who was the one whom Allaah gave wisdom, forbade them from this. So when the man had finished urinating, the Prophet (sallAllaahu ‘alayhi wa sallam) ordered that a bucket of water be thrown over his urine. So the harm was removed and Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) called the Bedouin to him, saying to him: “Indeed it is not proper to have any harmful object or filth in these masaajid. They are only for prayer and the reciting of the Qur’aan.” Or it is as he (sallAllaahu ‘alayhi wa sallam) said. So the Bedouin’s heart opened up to this kind treatment. This is why I have seen some of the scholars quote this Bedouin man as saying: “O Allaah, have mercy on me and Muhammad and do not have mercy on anyone else besides us.” This was because the Prophet (sallAllaahu ‘alayhi wa sallam) treated him in such an excellent manner. But as for the Companions, they rushed to remove this evil act, without having properly weighed the condition of this man, who was (obviously) ignorant. [2]

The Second Example:

One time Mu’awiyah bin Al-Hakam, may Allaah be pleased with him, came while the Prophet was leading the people in prayer. So one man sneezed and said: “AlHamdulillaah.” (Note:) If one of you sneezes while in prayer then he should say AlHamdulillaah, regardless of whether he is in the standing position or the bowing position or in prostration. This man (in prayer) said “Al-Hamdulillaah, so Mu’awiyah responded: “YarhamukAllaah.” But this is considered speaking and it invalidates the prayer. So the people began to stare and look at him. So Mu’awiyah said: “May my mother be bereaved of me.” This means for the mother to be lost. This is a statement that is said but for which it’s meaning is not intended. Then Mu’awiyah continued to pray. After he finished praying, the Prophet (sallAllaahu ‘alayhi wa sallam) called him. Mu’awiyah said: “By Allaah, I did not see a teacher better at instructing than him.” May Allaah send His peace and blessings on him. He said: “By Allaah, he was not harsh with me nor did he scold me, he only said: ‘Speaking to people is not correct while in the prayer. It is only for tasbeeh (saying SubhaanAllaah), takbeer (saying Allaahu Akbar) and reciting of the Qur’aan.’” Or it is as he (sallAllaahu ‘alayhi wa sallam) said.[3]

The Prophet (sallAllaahu ‘alayhi wa sallam) even said it to Mu’aadh bin Jabal when he told him: “Shall I not inform you of what controls all of that?” He (i.e. Mu’aadh) said: “Of course O Messenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Restrain this on yourself.” And he took hold of his tongue, saying: “Restrain this.” So Mu’aadh said: “Will we be held accountable for what we say with it?” He (sallAllaahu ‘alayhi wa sallam) said: “May your mother be bereaved of you O Mu’aadh. What else will cause the people to be dragged on their faces – or he said on their noses – into the Hellfire except for the harvests of their tongues.” Look at the da’wah that is beloved to the souls, which people accept and by which the hearts become open.

We derive from the Fiqh point of benefits of this hadeeth that: Whoever speaks while in prayer, while not knowing that speaking invalidates the prayer, his prayer is still valid.

The Third Example:

A man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “O Messenger of Allaah, I am ruined!” So he (sallAllaahu ‘alayhi wa sallam) asked: “And what caused you to be ruined?” He said: “I had intercourse with my wife during Ramadaan while I was fasting.” So the Messenger of Allaah ordered him to free a slave, but he said: “I cannot find one (i.e. unable).” Then he commanded him to fast two consecutive months, but he said; “I am not able to.” Then he commanded him to feed sixty needy people, but he said: “I am not able to.” At this the man sat down. So the Prophet (sallAllaahu ‘alayhi wa sallam) brought some dates to him saying: “Take this and give it away in charity.” But the man became desirous of the Prophet’s generosity, which was the greatness of kindness shown towards creation. This was since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was indeed the most generous of people.

So the man said: “Am I to give this to someone poorer than myself O Messenger of Allaah? By Allaah there is no family poorer than mine between the two lava plains of Madeenah?” At this, the Prophet (sallAllaahu ‘alayhi wa sallam) laughed to the point that his molar teeth became visible. This was because this man had come in fear, saying: “I am ruined” but yet he left successful. So the Prophet (sallAllaahu ‘alayhi wa sallam) then said: “Feed your family with it.” So the man left peaceful, prosperous

and joyful with this religion of Islaam and with this ease from the first Caller to this religion of Islaam, may the peace and blessings of Allaah be upon him. [4]

The Fourth Example:

Let us now look at how the Prophet dealt with one who had committed a sin. The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a man that had a gold ring on his finger. So the Prophet (sallAllaahu ‘alayhi wa sallam) seized the ring from him with his noble hand and threw it on the ground. And he (sallAllaahu ‘alayhi wa sallam) said: “Would any of you intentionally tale a coal of fire and place it on his hand?” So the Prophet (sallAllaahu ‘alayhi wa sallam) did not treat him the way he treated the people in the first examples. Rather, he snatched it from his hand and threw it at the floor. So when the Prophet (sallAllaahu ‘alayhi wa sallam) left, it was said to the man: “Take your ring and benefit from it (i.e. by selling it).” The man said: “By Allaah, I will never take a ring that the Prophet (sallAllaahu ‘alayhi wa sallam) threw away.” [5]

Allaahu Akbar! This was the magnificent way the Companions would execute the Commandments of Allaah and His Messenger.

So what is important is that the Caller to Allaah must invite with wisdom, because the one who is ignorant is not like the one who has knowledge. And the one who rejects is not like the one who readily accepts. So for every place there is a saying and for every position there is a condition.


[2] See Saheeh Muslim (Eng.: Book 2, no. 559)
[3] See Saheeh Muslim (Eng.: Book 4, no. 1094)
[4] See Saheeh Al-Bukhaaree (Eng.: vol. 3, no. 158) and Saheeh Muslim (Eng.: Book 6, no. 2457)
[5] See Saheeh Muslim (Eng.: Book 24, no. 5209)

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

Reference: AbdurRahman.Org

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them.

And we already mentioned the words of Abu Zur’ah, in which he said:

“The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).”

This refers to those who seek to belittle any of the Companions. It implies that the one who defames them does not harm them in the least but rather he only benefits them, based on afore-mentioned hadeeth of the “bankrupt person.” The one who defames them only causes harm to himself. So whoever finds in his heart love for them and a lack of hatred for them, and withholds his tongue from mentioning anything but good about them, then he should praise Allaah for this blessing. And He should ask Allaah to keep him firm upon this guidance. And whoever holds any hatred for them in his heart and his tongue is loose in mentioning them with that which does not befit them, then he must fear Allaah and desist from these crimes. And he must repent to Allaah while the door of repentance remains open in front of him, before he regrets it at a time when regrets will be of no benefit.

Our Lord do not cause our hearts to go astray after having guided us and grant us mercy from Yourself, indeed You are the One who grants all requests.

“Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Reference: AbdurRahman.Org

The Obligation of Sticking to the Jamaa’ah – Proof from the Qur’aan – Shaikh ‘Abdus-Salaam Ibn Burjiss

There is a unanimous agreement amongst Ahl-us-Sunnah wal-Jamaa’ah that it is an obligation to stick to the Jamaa’ah [1] and that it is forbidden to break away from it, and that sticking to it is a virtue while separating oneself away from it is a vice.

Many evidences from the Qur’aan and the Sunnah, reaching the level of tawaatur, have been reported concerning this, and likewise there are many narrations from the Salaf with this regard. Allaah says:

“And hold onto the Rope of Allaah, all of you together, and be not divided…” [Surah Aali ‘Imraan: 103]

Ibn Abee Haatim [2] said: “My father narrated to me saying: ‘Amr Ibn ‘Alee As-Sairafee informed me, saying: ‘Abdu Rabbihi Ibn Baariq Al-Hanafee – and he praised him with good – narrated to me, saying: Simaak Ibn Al-Waleed Al-Hanafee narrated to me that he met Ibn ‘Abbaas in Madeenah and said:

‘What do you say about a ruler who governs us, yet oppresses and abuses us, shall we not prevent him?’

So Ibn ‘Abbaas said: ‘No, obey him, O Hanafee.’

And he said: ‘O Hanafee, the Jamaa’ah, the Jamaa’ah! Indeed, the nations that came before you were only destroyed because of their splitting up. Did you not hear Allaah say: ‘And hold onto the Rope of Allaah, all of you together, and be not divided…'”

Ibn ‘Atiyyah said in his Tafseer:[3]

“The expressions of the scholars of Tafseer have varied with regard to the meaning of this (part of the) ayah ‘The Rope of Allaah.’ So Ibn Mas’ood said:

‘The Rope of Allaah is the Jamaa’ah.’

Anas Ibn Maalik narrated that the Prophet (صلى الله عليه و سلم) said:

‘Indeed, the tribe of Israa’eel split up into seventy-one sects. And my ummah (nation) will split up into seventy-two sects – all of them will be in the Hellfire except one.’

So it was said to him: ‘O Messenger of Allaah (صلى الله عليه و سلم), which is this (saved) one?’

So he (صلى الله عليه و سلم) clenched his fist and said: ‘The Jamaa’ah.’

Then he recited the ayah: ‘And hold onto the Rope of Allaah, all of you together.’[4]

Ibn Mas’ood said in one of his khutbahs:

‘All of you together, adhere to obedience (of Allaah) and the Jamaa’ah, for indeed it is the Rope of Allaah that He has commanded us with.’

Qataadah said:

‘The Rope of Allaah that He commanded us to hold onto is the Qur’aan.’

As-Suddee said:

‘The Rope of Allaah refers to the Book of Allaah.’

Ibn Mas’ood and Ad-Dahhaak also said this. And other things have been said, all of which are similar to what has been mentioned.

The word jamee’an (all of you together) is connected to the command ‘Itasimoo (Hold onto), so the meaning becomes: ‘Be united upon your mutual holding of it (the Rope of Allaah).’

‘And be not divided’ refers to the kind of division that leads to not uniting for Jihaad and for protecting the Religion and the Word of Allaah. This is the dividing that comes from tribulations (fitan) and dividing in matters of Creed.” [End of Ibn ‘Atiyyah’s words, rahimahullaah]

I say that their differing on the tafseer of the part of the verse: “Rope of Allaah” is a differing indicating variety in meaning, not a contradiction in meaning, as has been indicated here by Ibn ‘Atiyyah, Ibn ‘Abdil-Barr and other muhaqqiqeen. And his interpreting it to be the Book of Allaah combines all of the mentioned statements (of the Salaf). [5]

Al-Qurtubee mentioned in his Tafseer[6] the opinion of those who say that the “Rope of Allaah” means the Qur’aan and the opinion of those who say it means the Jamaa’ah. Then he said: “The intended meanings are all close and similar for indeed Allaah commands unity and forbids division. This is since division is destruction while the Jamaa’ah is salvation.”

Shaikh-ul-Islaam Ibn Taimiyyah said:

“The ‘Rope of Allaah’ has been interpreted as Allaah’s Book (i.e. the Qur’aan), His Religion, Islaam, Sincerity, His Command, His covenant, Obedience to Him and as the Jamaa’ah. All of these sayings have been stated by the Companions and those who followed them in goodness until the Day of Judgement. And all of it is correct, for the Qur’aan commands towards the Religion of Islaam – and this is Allaah’s Command, His covenant and obedience to Him. And adhering to it jamee’an (in a unified group) can only be done with the Jamaa’ah. And the Religion of Islaam in reality is Sincerity to Allaah.” [7]

By this, it is understood that their sayings (i.e. of the Salaf) in their interpretation of “The Rope of Allaah” are not contradictory of one another but rather each saying compliments the other such that Allaah’s intended meaning becomes clear.

Ibn Jareer At-Tabaree reported in his Tafseer [8] that Qataadah said concerning the ayah:

“And do not be divided – and remember Allaah’s blessing on you.”

“Verily, Allaah hates that you be divided – and He forbade you from it. And He loves that you hear and obey and (stick to) the Jamaa’ah. So love for yourselves what Allaah loves for you – if you are able. And there is no might except by (the leave of) Allaah.”


[1] Translator’s Note: The Jamaa’ah refers to a collective body of Muslims upon the truth or upon a true state of affairs.

[2] Tafseer Ibn Abee Haatim (2/455) and in its chain of narration is ‘Abd Rabbihi Ibn Baariq Al-Hanafee. Al-Haafidh Ibn Hajr said of him: “He is honest but made mistakes (in narration).”

[3] Al-Muharrar Al-Wajeez fee Tafseer Al-Kitaab-il-‘Azeez (3/182) [Printed by Al-Maghrib]

[4] Reported by Ibn Jareer in his Tafseer (4/32), Ibn Abee Haatim in his Tafseer (2/452-453) from the path of Yazeed Ar-Raqaashee on Anas and its chain is weak. This hadeeth has been reported from numerous paths on the authority of Anas and others. All of them add strength to one another, except that there is not found in any of their wordings mention of this ayah besides this present narration of Anas, according to what I am aware of.

[5] They are six statements which Ibn Al-Jawzee has mentioned in his Tafseer Zaad Al-Maseer (1/432) [Printed by Al-Maktab Al-Islaamee]

[6] Al-Jaami’ Li-Ahkaam-il-Qur’aan (4/159) [Printed by Dar Al-Kutub]

[7] Minhaaj As-Sunnah (5/134) [Printed by Jaam’iah Al-Imaam Muhammad Ibn Sa’ood Al-Islaamiyyah]

[8] Jaami’ Al-Bayaan ‘an Ta’weel Ayy-il-Qur’aan (4/32)

Source: Shayks’s book “Al-Amr Bi-Luzoom Jamaa’at-il-Muslimeen” (pg. 7-11)
Translator: isma’eel alarcon

A Principle Concerning Unity and Splitting – Shaikh-ul-Islaam Ibn Taimiyyah

Allaah (subhanaha wa ta’aala) said:

“Those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them.” 

Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allaah does not let a people become misguided after He guided them except after telling them what they should steer clear of. And informing that they differed only due to the reason of mutual jealousy and hatred.

Al-Bagy means to exceed the proper bounds as was indicated by Ibn Umar (in his commentary to the verse): ‘arrogance and jealousy’ – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book:

And from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection.” (5:14)

So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

This is what is occurring amongst the adherents of our religion and it can be found amongst the various parties that differ with regards to their principles and many subsidiary matters – found amongst the scholars and the worshippers – to the point that one finds a resemblance to the two nations about whom one says about the other: ‘They are upon nothing.’

This is like what we find amongst the legal jurists who stick to the outward actions of the religion, and those that take to the path of tasawwuf  who stick to the inward actions of the religion for each one of these negates the path of the other and claims that they are not from the People of the Religion, or they oppose the other in a way of opposing of those who do not consider the other to be part of the religion. There occurs between them enmity and hatred.

This is because Allaah has ordered that the heart be purified just as He has ordered that the body be purified. Both these aspects of purification are from the religion that Allaah has commanded and made obligatory. Allaah said,

“Allaah does not want to place you in difficulty, but He wants to purify you and to complete His Favour on you that you may be thankful.” (5:6 – the verse pertaining to wudu)

“In it (the mosque) are men who love to purify themselves and Allah loves those who purify themselves.” (9:108)

“Indeed Allaah Loves those who turn to Him in repentance and He loves those who purify themselves.” (2:222)

“Take charity from their wealth in order to purify and sanctify them.” (9:103)

“They are the ones whose hearts Allaah does not wish to purify.” (5:41)

“Indeed the polytheists are impure and filthy” (9:28)

So we find that the concern of many of the legal jurists and the worshipper is only the purification of the body, and he goes beyond the requirement of the sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the heart, and he does not understand purification except in this bodily aspect. And we find that the concern of many of the sufis is the purification of the heart only, to the extent that he will go beyond the requirement of the Sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the body.

So the first group go to the extreme of wasting water and considering to be impure that which is not impure, and staying away from that which has not been legislated to stay away from, this despite their hearts containing different shades of jealousy, arrogance and hatred towards their brothers. In this there is a clear resemblance to the Jews.

The other group goes to the extreme of negligence, they go to great extents to safeguard the heart to the point that they consider ignorance of that which is obligatory to know – such as the evil from which it is obligatory to steer clear of – from those things that safeguard the heart (from actually desiring that evil). In this they do not differentiate between safeguarding the heart from desiring evil, and safeguarding the heart through its knowing the evil and its knowing that with which it has been commanded. Then alongside this negligence and ignorance they do not preserve themselves from the impure things and therefore establish the obligatory purification in the way of the Christians.

So enmity has occurred between these two groups due to their leaving a portion of what they have been commanded with, and due to their bagy – which is to exceed the correct bounds, either by ignoring or omitting the truth, or by enmity and oppression. Bagy sometimes occurs amongst some people, or sometimes with regards to the rights of Allaah – both of these are implied. This is why He said: “out of mutual jealousy and hatred” for each group was displaying bagy to the other by not acknowledging the others right and not refraining from showing enmity to the other. Allaah said,

“Nor were the People of the Book divided until the clear proof came to them.” (98:4)

“Mankind was one nation and Allaah sent Messengers as bringers of glad-tidings and warners. And He revealed with them the Book in truth so that they may judge amongst mankind in that which they differed. And only those to whom it was given differed concerning it after clear proofs came to them through hatred, one to another.” (2:213)

“Indeed those who divide their religion into sects, you have no concern in them in the least.” (6:159)

“(Always) turning in repentance to Him, and be afraid an dutiful to Him: and establish the prayers and do not be of the polytheists – of those who split up their religion and became sects, each sect rejoicing in that which is with it.” (30:31-32)

This is because each party of the polytheists used to worship whatsoever god their desires dictated as Allaah said: “What you call the polytheists to is hard upon them.”

“O Messengers! Eat of the goodly things and do righteous deeds. Indeed I am Well-Acquainted with what you do. And Verily! This, your religion, is one religion and I am your Lord, so keep your duty to Me. But they have broken their religion into sects, each group rejoicing in what it has.” (23:51-52)

So it becomes clear the way of unity is by means of gathering all of the religion, and acting upon it in its entirety – that is worshipping Allaah Alone without any partners as He ordered, inwardly and outwardly.

The way to disunity is by leaving a portion of that which the servant has been commanded with, and by al-bagy.

The result of unity is: the Mercy and Pleasure of Allaah, His sending salaah upon the servants, and happiness in this world and in the hereafter, and white faces (on the Day of Judgement).

The result of disunity is: the Punishment of Allaah, His Curse, and black faces, and the Messenger (صلى الله عليه و سلم) declaring himself free of them.

This is one of the proofs that consensus is a definitive proof, for when they unite then they are all obeying Allaah in this and have Mercy showered on them. And there cannot be obedience to Allaah and His Mercy by way of an action that He has not commanded, in either belief, saying or action. For if there were to be a saying or action upon which they agreed that had not been commanded by Allaah, then this would not be obedience to Allaah and neither would it be a means of His Mercy. Abu Bakr al-Azeez depended upon this proof in the beginning of his ‘at-Tanbeeh.’

Source: Majmoo’-ul-Fataawaa (1/14 -17)
Published by old al-manhaj dot com website ( site no more exists)

Message from Daar Al-Hadeeth on the Death of Shaikh Muqbil Ibn Haadee Al-Waadi’ee rahimahullaah

A Clarification of the Death of Shaikh Muqbil Ibn Haadee Al-Waadi’ee

All praise be to Allaah and may the peace and blessings of Allaah be on the one who was sent as a mercy and guidance, and on his Companions and family. To Proceed:

Allaah says: Every soul shall taste death.”

And He says: Every one on it (the earth) will perish, and the Face of your Lord will remain, possessing glory and honor.”

Based on this, we console ourselves and all the Muslims, in general, and Ahl-us-Sunnah in particular, upon news of the death of the Supporter of the Sunnah and the Subduer of Innovations and Partisanship, the Muhaddith of the world during his time, the Shaikh, the ‘Allaamah, Abu ‘Abdir-Rahmaan Muqbil Ibn Haadee Ibn Muqbil Al-Waadi’ee.

His death occurred while he was in the city of Jeddah at 8:30 pm on Sunday night, the 2nd of Jumaadaa Al-Oolaa 1422H. He was close to seventy years of age at the time of his death, which came as a result of a liver disease that he was suffering from for more than seven years.

His Janaazah (funeral) prayer was held in Masjid Al-Haraam after the Fajr Prayer on Sunday (morning), and he was buried in the Al-‘Adl graveyard in Makkah next to the two noble shaikhs, ‘Abdul-‘Azeez Ibn Baaz and Muhamamd Ibn Saalih Al-‘Uthaimeen, may Allaah have mercy on all of them. This was in accordance with his final request, which he made while on his sickbed in Germany.

So we ask Allaah to forgive him and to raise his status to the level of those who guide. Indeed to Allaah we belong and indeed to Him we will return. And there is no might nor power except by the Will of Allaah, the Most High, Most Great.

Allaah gave him the joy and satisfaction during his life of seeing the effects of his da’wah (call), which were witnessed and felt. But the enemies of the da’wah should not feel happy at news of his death, for he has left behind for them that which will grieve and displease them, such as his scholarly students, his precious books, his widely distributed tapes and his pure methodology, which had no obscurities in it. So he enjoyed the bounties that Allaah bestowed on him. Likewise, he established the foundation for the lofty palace and strong fortress of knowledge.

So we hope from Allaah that He cause his reward to remain continuous as the Prophet (صلى الله عليه و سلم) said: “Whoever calls towards an act of guidance, he will have the same reward as those who follow him (in that act of guidance), and that will not detract anything from their good deeds.” Reported in Saheeh Muslim from the hadeeth of Abu Hurairah.

Abu Hurairah (radhi Allaahu anhu) said: The Messenger of Allaah (صلى الله عليه و سلم) said: “When the Son of Aadam dies, his good deeds come to an end except three: a continuously recurring charity, knowledge from which benefit is derived, and a righteous child that supplicates for him.” Reported by Muslim

The Shaikh, rahimahullaah, spent his whole life in (seeking) knowledge, teaching, writing and calling to Allaah. This is such that the flatlands and the mountain areas became filled with his students, his books and his tapes.

Even in his last days, he still was still being asked religious questions on Hadeeth, Fiqh, Shawaahid and ‘Iraab. He was stricken with unconsciousness and then when he recovered and awoke, he was asked questions. From his last words were those that he uttered when he phoned us during his sickness while in Germany. And we asked about the hadeeth of Anas (radhi Allaahu anhu): “O Hayy (Living), O Qayyoom (Eternal), By your mercy we ask for your help.” – “Did you mention it in (your book) As-Saheeh Al-Musnad with this wording?”

At this point we cannot forget to give the good tidings to all of our Muslim brothers that this educational center (in Dammaaj) will continue, inshAllaah, as it was during the life of our Shaikh, may Allaah have mercy on him. So the classes are active and continuing and the affairs are going according to the plans of our Shaikh, by Allaah’s granting that for him.

The Shaikh had some final requests for his students, loved ones and brothers from Ahl-us-Sunnah in his handwriting, which will be distributed in these blessed pages, by Allaah’s permission.

This is so that our brothers across the various Islaamic lands and those who constantly ask about the future of this center can be at rest and tranquility. So we say: Be calm for the matters are going according to the best way, and the da’wah is preserved from our Lord. So pay no mind to those who spread false rumors and reports. And Allaah is sufficient for us and He is the best of guardians.

Daar Al-Hadeeth in Damaaj
Jumaadaa Al-Oolaa 2, 1422H

Author:Daar Al-Hadeeth in Damaaj
Source: Posted on Shaikh Muqbil’s site: Sunna.com.ye (site no more exists)
Translator:Al-Manhaj dot com Staff (site no more exists)

Advice to the Youth concerning Palestine – Shaikh ‘Ubaid Al-Jaabiree

This was a three part question asked over Paltalk. The first two questions were about du’aa and and so they were left out and consequently the tape recording was edited and abridged to pertinent part only. The recording is not clear in some parts, which we have highlighted in the text with […].

Question: The youth would like your advice O Shaikh, on what our obligation is with regard to what is occurring currently in Palestine. May Allaah reward you! As-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.

Answer: Wa ‘Alaika as-Salaam wa Rahmatullaahi wa Barakaatuh…

As for your third question, which is on directing the youth, or advising the youth concerning what is occurring in Palestine, then (we say that) Allaah knows that our hearts have become broken (over the current situation). However, we do not let our passions overtake us, rather we let the Sunnah direct us. And the Sunnah in this regard is to return the matter to those people who are capable of producing solutions and conclusions (Ahlul Halli wal-‘Aqd) – the leaders and rulers.

So it is not permissible for every Tom, Dick and Harry to speak his mind, because this falls into provoking and instigating turmoil.

Firstly, I will mention the legislated principle that has been stated in the Noble Qur’aan, which is: “And when a matter concerning (public) fear or security comes to them, they spread it (out to the people). But if they had only returned it back to the Messenger and to those in authority among them, those who derive (the correct understanding) among them would have made (the matter) known (upon its correct understanding).” [Surah An-Nisaa: 83]

Secondly, I warn the Muslim youth, specifically, and all the Muslims, generally, to not oppose this principle by instead accepting the call of these foolish speakers, who send messages asking for certain things which they have no right over, such as boycotting the purchase of American products, for example. Or they send letters over the commercial lines or by fax saying: “Give your support, Give your support!”…

So these people are assuming a responsibility that they have no authority over. And furthermore, we, all praise be to Allaah, in the Kingdom of Saudi Arabia, and in the Gulf states and other neighboring states, as well as the Arab lands, are being ruled by Muslims from among us. We do not claim that they are infallible or that they are free from error. However, they are Muslims and there are scholars around them. And they have advisors from the scholars, judges, ministers, and those who have experience in law and politics.

So it is not permissible to follow other than them, the command is solely for them…

And I advise you to seek refuge in Allaah, by making supplication (for them) – that He alleviate their suffering and relieve them from their distress. And ask that He solve their dilemma and grant them victory over the Jews in the state of the Tribe of Isra’eel, as well as those who join sides with them, from the disbelievers and polytheists. This is the advice in brief and Allaah knows best.

Source: Question and Answer Session after his class on ‘Umdat-ul-Ahkaam over Paltalk (4/6/02)
Translator: isma’eel alarcon

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

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

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

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

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

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

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

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

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

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

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

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

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

So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for sake of Allaah.

Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice – to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers.

Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar (during their Khilaafah).

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Holding bad thoughts for the Muslim Leaders – Shaikh ‘Abdus-Salaam Ibn Burjiss

From his book Al-Amr Bi-Luzoom Al-Jamaa’ah wa Imaamihim (pg. 114-117)
Translator : isma’eel alarcon

Allaah says: “O you who believe! Avoid much suspicion. Verily, some (forms of) suspicion is sinful.” [Surah Al-Hujuraat: 12]

In the two Saheeh collections (of Al-Bukhaaree and Muslim), Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (صلى الله عليه و سلم) said: “Beware of suspicion, for indeed suspicion is the most false type of speech.”

Indeed, holding bad thoughts for the Muslim leaders in their administrative actions and the decisions that they make is truly a door to evil, which leads the one who engages in it to fall into matters forbidden in the Religion. And it’s harm can spread to the general masses of people.

So when the door to holding bad thoughts about the actions enforced by the Muslim leaders is opened and each person begins to express his thoughts about these actions, the people fall into the suspicion that is condemned in the Religion. And each person is brought into the talk of that which doesn’t concern him and liking the he said/she said (gossip) which is forbidden in the Religion. And those who have no say in matters or bear any position of responsibility (with respect to leadership) will begin to voice themselves. All of this has a harmful effect upon the people collectively, for it is one of the ways of the Devil in causing catastrophes and warranting rebellion against the leaders.

And whatever leads to an evil consequence must be prevented even if it is something that is allowed (mubaah). So how much more so when the thing that leads to it is forbidden (in itself) and when the thing being led to is the source of evil?

Shaikh Muhammad Ibn ‘Abdil-Lateef and Shaikh ‘Abdullaah Ibn ‘Abdil-‘Azeez Al-‘Anqaree said in a letter written [1] by them to the people during the time of the fitnah of the Ikhwaan against the king ‘Abdul ‘Azeez, may Allaah have mercy on him:

“From the things that the Devil causes to enter into some of the practicing Muslims is:

Accusing the Muslim scholars of flattering and kissing up (to the leaders), suspicious thoughts (about them), and not taking (knowledge) from them. This is all a cause for one’s being prevented from beneficial knowledge.

Another thing that the Devil puts into them is:

Holding bad thoughts for the leader and failing to obey him. Indeed, this is from the greatest types of sins and it is from the ways of the people of Jaahiliyyah, those who did not hold hearing and obeying (the leader) as being part of the Religion. Rather, each of one of them followed his own opinion.

The evidences from the Book and the Sunnah clearly demonstrate the obligation of hearing and obeying the (Muslim) leader in times of hardship and times of ease and in things that one likes and things that one hates. This is such that he (saws) said:

‘Hear and obey (the leader), even if he takes your money and whips your back.’

So it is forbidden to disobey him and oppose him in his authority, in his relations, in his agreements and in his treaties, for he is a representative of the Muslims and looking out for what is in their best interests. And his looking out for them is better than their looking out for their own selves. This is since through his leadership, the order of the Religion remains established and the unity of the Muslims remains in tact.

And this is especially the case since Allaah has blessed you with a leader whose authority is that of religious authority. [2] And he has guided the masses of his subjects from the Muslims, especially the practicing ones amongst them, by being kind to them and building masaajid for them and sending out callers (du’aat) to them and overlooking their errors and acts of ignorance.

And this existing in the last portion of these times is from the greatest bounties that Allaah has bestowed to the people of this (Arab) peninsula.

So it is an obligation upon them to be thankful for this bounty and to consider it. And they should support him and be loyal to him inwardly and outwardly. So it is not permissible for anyone to betray him, nor to carry out some matter except with his permission.

And whoever betrays him with treason then he has strove to sow the seeds of dissension amongst the Muslims against him, and he has split away from the Jamaa’ah (main body of Muslims). The Prophet (saws) said:

‘Whoever disobeys the Ameer (leader) has disobeyed me. And whoever disobeys me has disobeyed Allaah.’

What is intended by the word Ameer in this hadeeth is the person whom Allaah has given authority over the affairs of the Muslims, and he is the greater Imaam.”


[1] Ad-Durur As-Saniyyah fee Al-Ajwibah An-Najdiyyah (9/127, 133, 135)

[2] He is referring to the rule of the king (of Saudi Arabia) ‘Abdul-‘Azeez Ibn ‘Abdir-Rahmaan, may Allaah have mercy on him.

This is how the People of Desires show respect for the Scholars!!

This is how the People of Desires, from the Hizbees and Qutubees show respect for the Scholars…rather this is how they show respect for the House of Allaah!

Shaikh Saalih As-Suhaymee and Shaikh Abdur-Razaaq, may Allaah preserve them, undertook a visit to the area of Qaseem, particularly the city of Buraydah (in Saudi Arabia), some years ago to give a lectures there.

But they were met by some people of desires – especially from the Qutubees and Hizbees in the audience who did not want to listen to the Remembrance of Allaah nor to the Call to Tawheed and the following of the correct Manhaj.

To hear what happened to the Shaikhs and how the ignorant people dealt with them, listen to the recording, and follow with the summarization below.

The program begins with the chair of the conference introducing the topic of the lecture, which was a talk on the hadeeth: “The Religion is Sincerity.” He began with the Shaikh on the right who was Shaikh ‘Abdur-Razaaq, the son of ‘Abdul-Muhsin al-‘Abbaad, may Allaah preserve them.

So the Shaikh began with Khutbat ul-Haajah, but was not even halfway through it when commotion broke out at the hands of some deviants amongst the followers of vain desires, who started shouting and screaming. But this was quelled and the Shaikh continued by making du’aa that Allaah grant the Muslims Paradise and that He make them people who fear Allaah and act righteously.

Then the commotion continued for a while, but finally the Shaikh began the lecture and the microphone was passed onto Shaikh Saalih As-Suhaymee who said:

“To whoever came to this masjid and saw fit to do these kinds of actions, which Allaah is not pleased with, will they not fear Allaah? Whoever wants to listen then let him come and whoever wants to leave then let him leave.”

Then Shaikh ‘Abdur-Razaaq began the lecture and began explaining the hadeeth of “The Religion is Sincerity (Naseeha).” And he stressed the point that what they came to the masjid for was to seek to get closer to Allaah by way of listening and benefiting by the hadeeth of Allaah’s Messenger. And he narrated to them a story about Allaah’s Messenger and Mu’awiyah, which showed that gathering in the masjid is for the purpose of getting closer to Allaah. So this is what they were there for – to worship Allaah and not cause commotion.

Then he began by saying what he will talk about in the lecture – the foundation of sincerity and faith in Allaah. So he discussed the definition of Eemaan and went on to mention the three categories of Tawheed, but noise could still be heard in the background from the troublemakers

Then Shaikh ‘Abdur-Razaaq finished and the mic was given to Shaikh Saalih As-Suhaymee who addressed the troublemakers and asked them if Allaah was pleased with the actions they were doing, at which they again turned violent. And commotion broke loose again, with Shaikh Saalih commanding them to fear Allaah. And the situation got worse with the mob storming the podium and in the midst of all that the Shuyookh were making du’aa.

During the course of this violent attack, they trampled over the mushafs (copies of Qur’aan) and broke Shaikh Saalih As-Suhaymee’s walking cane, since he is blind and needs it to walk!!

But Allaah protected the two Shaikhs from the evil of these people of desires and misguidance! And all of this was just because the Shaikhs stick to the truth and call to the Salafee Manhaj while opposing and refuting the deviants.

So we advise the brothers to listen to the recording so that they can see for themselves the condition of these people, who fight against the Salafee Scholars and hate the Salafee Da’wah, only because they have no other recourse since their da’wah is dead and they are void of any proofs and evidences.

And we cannot forget also what happened to Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, who was attacked while giving a lecture in the Masjid of Shaikh ‘Abdullaah Al-‘Ubaylaan years ago.

Access the recording and follow with brief summarization below:

While the Shaikh was in the masjid answering questions, he responded to one question, which consisted of several parts. The first part asked as to the reason why the Muslims are divided into groups, parties and sects. So the Shaikh responded by saying:

“The reason is well known – it is something that is going on now, which is the presence of those who incite the people upon political agitation and the presence of those who distribute them into groups. Rather, it is due to these newly invented groups. The groups that are present in the arena nowadays, I consider them to be innovated.

This is since before this state (of Saudi Arabia) was established, you did not find all of these groups – there was only One Group. The Saudi Society was only one Jamaa’ah (group) – the Jamaa’ah of the Muslims. There was no other group to be found besides it. So the presence of all these groups (nowadays) and the efforts these groups expend in calling the people to their manhaj is the cause for them being divided and split up…”

Then one man from the audience began to criticize the Shaikh’s response about the jamaa’aat (groups) and commotion broke loose, with a mob shouting and screaming. And all the while the Shaikh was trying to calm the mob down, seeking refuge in Allaah, but they did not listen to him. Even to the point that the Call for Prayer was proclaimed and they did not listen to that! Rather, the prayer was started and commotion and screaming could still be heard from those who wished to cause fitnah and disrespect the house of Allaah, may Allaah guide these individuals.

This is the way of all of the scholars who have followed the Way of the Salaf, in that they were faced with the opposition of the deviants – even to the point where their opposition was violent, as was the case with Imaam Abu Shaamah, rahimahullaah, the great scholar of the 7th Century, who wrote a tremendous book [Al-Bid’i wal-Hawaadith] refuting the present day innovations of his time, as he was beaten to the point that he never fully recovered from his injuries and eventually died later from them.

We ask Allaah to protect our scholars and to grant them a long lifespan for benefiting the ummah, Amaeen.

Source: Two separate cassette recordings 
Produced By: al-manhaj website (site no more exists)

The Merits of the Sahaabah (Companions) – Shaykh Ibn Uthaymeen

A Sahaabee (Companion) is anyone that met the Prophet (sallAllaahu ‘alayhi wa sallam) while believing in him, and dying upon that condition.

The Companions (Sahaabah) of the Prophet (sallAllaahu ‘alayhi wa sallam) are the best from all those that accompanied the prophets, due to the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “The best of people are my Companions.” [1] Al-Bukhaaree and others have reported this hadeeth.

The best among the Sahaabah are the Muhaajiroon (those who performed the migration from Makkah to Madeenah), due to their combining between migrating and giving support (in Allaah’s Cause). Then after them, are the Ansaar.

The best among the Muhaajiroon are the four righteous Khaleefahs: Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee.

Abu Bakr – He is “As-Siddeeq” ‘Abdullaah bin ‘Uthmaan bin ‘Aamir from the Tribe of Taym bin Marrah bin Ka’ab. He was the first male to believe in the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). He was his companion in the migration (Hijrah) and his deputy during times of prayer and Hajj. He was his Khaleefah (designated successor) for his nation. Five of those who were given the glad tidings of Paradise accepted Islaam through his hands.

They are ‘Uthmaan, Az-Zubair, Talha, ‘Abd-ur-Rahmaan bin ‘Awf and Sa’ad bin Abee Waqqaas. He died in Jumaadal-Al-Akhirah, in the 13th year of Hijrah, when he was 63 years old. The above five along with Abu Bakr, ‘Alee bin Abee Taalib and Zayd bin Haarithah form the eight that were the first of people to accept Islaam. Ibn Ishaaq stated this and what he meant by it, was that they were the first from amongst the males, after (the advent of) the Message.

Umar – He is Abu Hafs “Al-Faarooq” ‘Umar Ibn Al-Khattaab from the tribe of ‘Adiyy bin Ka’ab bin Lu’aa. He accepted Islaam in the sixth year after the Prophet (sallAllaahu ‘alayhi wa sallam) was sent, after nearly forty men and eleven women (had accepted Islaam). The Muslims were overjoyed by that occasion and Islaam spread in Makkah afterward. Abu Bakr entrusted him with the leadership of the Muslim nation, and so he rose to the hardship of the Khilaafah in the best manner. This was until he was killed and died as a martyr in Dhul-Hijjah of the year 23H, at the age of 63.

Uthmaan – He is Abu ‘Abdillaah “Dhun-Noorain” ‘Uthmaan bin ‘Affaan from the tribe of Umayyah bin ‘Abd-ish-Shams bin ‘Abd Manaaf. He accepted Islaam after the Prophet’s entrance into Daar-ul-Arqam. He was a rich and generous man. He was given the Khilaafah after ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu), due to the agreement of the members of the governing body. He remained Khaleefah until he was killed and martyred in Dhul-Hijjah in the year 35H. He was 90 years old at the time of his death, according to one of several opinions.

Alee – He is Abul-Hasan ‘Alee bin Abee Taalib. The name of Abu Taalib was ‘Abd Manaaf bin ‘Abd-il-Muttallib. He was the first from the youth to accept Islaam. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) gave him the banner on the Day of Khaibar and Allaah granted victory at his hands. He was given the Khilaafah after the murder of ‘Uthmaan. Thus, he became the Khaleefah, governing until he was killed himself, and martyred in the month of Ramadaan in the 40H, at the age of 63.

The best of these four is Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. This is based on the report of Ibn ‘Umar (radyAllaahu ‘anhu): “We used to make preference between the people during the time of the Prophet (sallAllaahu ‘alayhi wa sallam). So we preferred Abu Bakr, then ‘Umar Ibn Al-Khattaab, then ‘Uthmaan bin ‘Affaan.” This was reported by Al-Bukhaaree.[2] It is also based on (the hadeeth) in Abu Dawood: “We used to say, while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was alive: The best of the Prophet’s ummah after him, is Abu Bakr, then ‘Umar, then ‘Uthmaan.” At-Tabaraanee added to this in his report: “The Prophet would hear that and he would not oppose it.” I did not find the wording that the author mentions, in which there is the addition of ‘Alee bin Abee Taalib. [3]

The most deserving from them of the Khilaafah, after the Prophet, was Abu Bakr (radyAllaahu ‘anhu). This is since he was the best of them and foremost to them in accepting Islaam. Also, the Prophet (sallAllaahu ‘alayhi wa sallam) preferred him to lead the prayer. Furthermore, the Sahaabah agreed upon his superiority and upon giving him the oath of allegiance (bay’ah). And it is not befitting for Allaah to unite them in agreement upon an error. Then ‘Umar, since he was the best of the Sahaabah after Abu Bakr and because Abu Bakr entrusted the Khilaafah to him. Then ‘Uthmaan, due to his merits and due to his election by the Majlis Ash-Shooraa (governing body). They are the ones mentioned in this verse from a poem:

“’Alee, ‘Uthmaan, Sa’ad and Talha.
Zubair and Dhu ‘Awf — members of the governing body.”

Then comes ‘Alee, due to his merits and the consensus of the Muslims of his time upon it. These four are the rightly guided Khaleefahs, whom the Prophet (sallAllaahu ‘alayhi wa sallam) said concerning them: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me. Bite onto it (the Sunnah) with your molar teeth.” And he (sallAllaahu ‘alayhi wa sallam) said: “The Khilaafah after me will endure for thirty years.” Ahmad, Abu Dawood and At-Tirmidhee reported this hadeeth and Al-Albaanee said that its chain of narration was hasan. Thus, the last part of it, was the Khilaafah of ‘Alee. This is as the author has stated and it is as if he places the Khilaafah of Al-Hasan subordinate to his father’s or just doesn’t acknowledge it (i.e. Al-Hasan’s Khilaafah) at all, due to his yielding it.

The Khilaafah of Abu Bakr (radyAllaahu ‘anhu) endured for two years, three months and nine nights, from the 13th of Rabee’-ul-Awwal 11H to the 22nd of Jumaadal-Akhirah 13H.

The Khilaafah of ‘Umar (radyAllaahu ‘anhu) lasted ten years, six months and three days, from the 23rd of Jumaadal-Akhirah 13H to the 26th of Dhul-Hijjah 23H.

The Khilaafah of ‘Uthmaan (radyAllaahu ‘anhu) lasted twelve years minus 12 days, from the month of Muharram 24H to the 18th of Dhul-Hijjah 35H.

The Khilaafah of ‘Alee (radyAllaahu ‘anhu) lasted four years and nine months from the 19th of Dhul-Hijjah 35H to the 19th of Ramadaan 40H.

Combined, the Khilaafah of these four (Companions) lasted twenty-nine years, six months and four days.

Thereafter, Al-Hasan bin ‘Alee (radyAllaahu ‘anhu) was given the oath of allegiance on the day that his father, ‘Alee died. Then, in the month of Rabee’-ul-Awwal 41H, the command was given to Mu’awiyah (radyAllaahu ‘anhu) and due to that, the signs which the Prophet (sallAllaahu ‘alayhi wa sallam) spoke of in his statement: “The Khilaafah after me will endure for thirty years” and his statement: “Indeed, this son of mine is a Sayyid (noble) and perhaps it will be that Allaah will bring peace between two large parties (i.e. that of Al-Hasan and Mu’awiyah) through him”[4] came to pass.

Al-Hasan was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the Ameer-ul-Mu’mineen(Commander of the Believers), son of the Ameer-ul-Mu’mineen ‘Alee bin Abee Taalib. He was born on the 15th of Ramadaan in the third year after Hijrah. He died while in Madeenah and was buried in the graveyard Al-Baqee’ in Rabee-ul-Awwal 50H.

Al-Husayn was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the son of ‘Alee bin Abee Taalib. He was born in Sha’baan in the fourth year after Hijrah and was killed at Karbala on the tenth of Muharram 61H.


[1] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions of the Prophet (no. 3651) and Saheeh Muslim: Book of the Virtues of the Companions (no. 2533) from the hadeeth of Ibn Mas’ood (radyAllaahu ‘anhu). It is also reported on the authority of ‘Imraan bin Husayn (radyAllaahu ‘anhu) in Al-Bukhaaree (no. 2561, 3650, 6438 & 6695) and Muslim (no. 2535). Abu Hurairah (radyAllaahu ‘anhu) also reported it in Muslim (no. 534) as well as others. Furthermore, this is a mutawaatir hadeeth. Al-Haafidh Ibn Hajr stated the correctness of it being mutawaatir in the introduction to his Al-Isaabah.[2] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3655). And in another wording found in Al-Bukhaaree (no. 3697), it states: “During the lifetime of the Prophet, we used to not put anyone equal to Abu Bakr, then (the same was with) ‘Umar, then (the same was with) ‘Uthmaan. Then we left the (remaining) Companions of the Prophet alone, not distinguishing between any of them.”

[3] Isnaaduhu Saheeh: This is an authentic hadeeth reported by Abu Dawood (4628), At-Tirmidhee (3707) and Ibn Abee ‘Aasim in As-Sunnah (1190). Its chain of narration (isnaad) is authentic as has been stated by Al-Albaanee in his checking to As-Sunnah (2/567). As for the addition that Shaikh Ibn Al-‘Uthaimeen has mentioned, which is found in At-Tabaraanee, which is: “The Prophet would hear that and he would not oppose it”, then it is an authentic addition, which is established in many paths of narration found in Ibn Abee ‘Aasim (1194, 1195, 1196 & 1197), Ahmad (2/14) and others with authentic chains. Refer to the checking of Ibn Abee ‘Aasim’s As-Sunnah (2/568-569) as well as Fath-ul-Baaree (7/16-17)

[4] Saheeh Al-Bukhaaree: Book of Peace Making (no. 2704) from the hadeeth of Abu Bakrah (radyAllaahu ‘anhu).

Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: His Book Sharh Lum’at-ul-‘Itiqaad (pg. 140-143)
Translator: Isma’eel Alarcon

Story of a Beautiful woman in Makkah – Shaikh Zayd Al-Madkhalee

As for the story that contains admonition and reflection in it, then it is that which is reported in the biography of ‘Ubayd bin ‘Ameer Al-Makkee in the “Thiqaat” of Al-‘Ijlee, who said: “There used to be a beautiful woman in Makkah who was married. One day she looked at herself in the mirror and said to her husband: ‘Do you think there is anyone that can look at this face and not be enticed by it?’ He said: ‘Yes.’ So she enquired: ‘Who?’ He said: ”Ubayd bin ‘Ameer.’ So she said: ‘Grant me permission so that I may go entice him.’ He said: ‘I give you permission.’ So she went to see him and asked him for a fatwa (religious verdict). So he went with her to a part of Al-Masjid AlHaraam and sat in privacy with her. Then she uncovered her face, so that it looked like half of a moon. So he said to her: ‘O slave of Allaah, fear Allaah!'”

The author of Al-Hilyah mentioned this story from “Ath-Thiqaat” of Al-‘Ijlee in his biography of ‘Ubayd bin ‘Ameer Al-Makkee. Al-Albaanee also mentioned it in his book on Hijaab using it as a proof for the niqaab (face-veil).

The point of benefit that we can derive from this great noble scholar’s rebuking of that woman when she uncovered her face in front of him is that: The Taabi’een used to hold that a woman uncovering herself by unveiling her face in front of male strangers was a serious crime, which needed to be changed and great efforts needed to be made to terminate it. In fact, the matter should be this way, for indeed a person that looks at a woman’s face and hands, i.e. a woman he is prohibited from looking at, is enjoying the area of the body with the greatest temptation and the most severe in danger.

Posted from e-Book: The Obligation of Veiling the Face and Hands – Shaikh Zayd Al-Madkhalee (rahimahullaah)

Deceptively selling a product without informing the known defects of that product to the Buyer – Shaykh Salih Fawzan

And also from the business transactions that are forbidden is:

The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them.

So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying:

The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.

So it is obligatory upon us, O servants of Allaah, to be sincere.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “The Religion is sincerity, the religion is sincerity, the religion is sincerity.” They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has damaged some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally. We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

This is Posted from eBook
Forbidden Business Transactions :  Shaikh Saalih Al-Fawzaan

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