A Comparison between Those Obsessed with Takfīr and Bombings and Those Who Call for Peace and Well-Being

A Comparison between Those Obsessed with Takfīr & Bombings and Those Who Call for Peace & Well-Being
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Source: islamancient.com/ressources/docs/101.doc
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled:
A Reminder to Those Obsessed with Takfīr and Bombings”.

Click the below link to read and download PDF document

A Comparison between Those Obsessed with Takfir & Bombings and Those Who Call for Peace -Abd al-Muhsin al-Abbad [PDF]

The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaykh Abdul-Muhsin Al-Abbaad

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small treatise entitled ’Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam (The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions) written by Shaikh ‘Abdul-Muhsin Al-‘Abbaad. The source for this treatise was an article the Shaikh wrote for the Islamic University of Madeenah Newsletter (Issue 2 of their fourth year) Shawaal 1391H. This article was distributed together with a transcribed lecture from the Shaikh entitled “Sending Salaat on the Prophet” in a booklet published by the Islamic University of Madeenah.

In this brief presentation, Shaikh Al-‘Abbaad, one of the senior scholars and a Muhaddith in Saudi Arabia, may Allaah preserve him, outlines the proper belief a Muslim should have with regard to the Companions, and that is of moderateness.

So the Muslim should not go to either extreme of being fanatical towards individuals amongst the Companions or being lenient and heedless about the rights they deserve. Rather, it is upon the believer, the adherent of Ahlus-Sunnah wal-Jamaa’ah, to have love and respect for all of them, as well as to acknowledge their virtues and refrain from mentioning their errors and mishaps. The Shaikh presents the material in a concise but educational manner, quoting numerous ayaat, ahaadeeth and statements of the Salaf.

Quotes from the Book:

“The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.“

“And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.”

“These are five examples from the sayings of the Salaf As-Saalih (righteous predecessors), which demonstrate what we are obligated to believe in with respect to the best of creation after the Prophets and Messengers. 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).'”

[Download the Book Here]

Short Articles extracted from this book:

Benefit : All of the Companions (Sahabah) of Allaah’s Messenger are Trustworthy – Shaikh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

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

The Tafseer of Surah Al-Faatihah – Shaykh Abdul-Muhsin Al-Abbaad

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
SOURCE: Sharh Shuroot-is-Salaat (pg. 48-61, Dar-ul-Imam Ahmad)
PRODUCED BY: Al-Ibaanah.com

The author states: “The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a pillar in every rak’ah (unit), as occurs in the hadeeth: ‘There is no prayer for he who does not recite the opening (chapter) of the Book.’ It is the foundation of the Qur’aan.”

— the explanation —

Reciting Surah Al-Faatihah in every one of the rak’aat (units) of prayer is obligatory upon the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid). This is based on the Prophet’s statement (sallAllaahu ‘alayhi wa sallam): “There is no prayer for he who does not recite the opening (chapter) of the Book.” [Reported by Al-Bukhaaree (756) and Muslim (393)]

The one being led in prayer should recite it behind his Imaam in both the silent and audible prayers. What proves that it should be recited behind him in the audible prayers is the hadeeth in which a man from among the Prophet’s Companions reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps you recite behind the Imaam while the Imaam is reciting?” They replied: “Yes, we do that.” He (sallAllaahu ‘alayhi wa sallam) said: “Then do not do it, unless one of you is reciting the beginning (chapter) of the Book.” Or he said: “The Faatihah (opening chapter) of the Book.” [Reported by Ahmad in his Musnad (18070) with an authentic chain of narration]

Something similar to this has been reported by ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) and in its chain of narration is Muhammad bin Ishaaq who narrated hadeeth explicitly which made his tadlees safe. It was reported by Ahmad in al-Musnad (22745).

The way to combine between this report, the hadeeth that was reported about people refraining from reciting behind the Imaam, the hadeeth: “Whoever has an Imaam, then his recitation serves as a recitation for him”, and the hadeeth: “When he recites, then remain silent” is to understand all of these texts to refer to the recitation of any surah apart from Al-Faatihah.

Then the author, may Allaah have mercy on him, goes on to provide a brief interpretation of (Surah) Al-Faatihah, saying:


Bismillaah-ir-Rahmaan-ir-Raheem (In the Name of Allaah, the Most Merciful, Bestower of Mercy) is a request for blessing and assistance.

— the explanation —

What is meant by this is that a Muslim says Bismillaah seeking blessing from Allaah’s Name and seeking assistance in Allaah for his recitation. This applies also to anything for which he mentions Allaah’s Name prior to doing it. He is stating Allaah’s Name in order to seek blessing and assistance (by it).

He should recite the Bismillaah silently even though it is an ayah from the Qur’aan. Is it an ayah in every surah (chapter) or is it just an independent ayah used as a divider between surahs? And is it an ayah in Surah Al-Faatihah or is it not part of the surah at all? The scholars have many opinions on this. What indicates that it is part of the Qur’aan is that the Companions included it in the mus-haf and they didn’t include anything in there except for the Qur’aan. It is reported in the Sunan of Abu Dawood with an authentic chain (788) that Ibn ‘Abbaas said: “The Prophet (sallAllaahu ‘alayhi wa sallam) was not aware of the separation of a surah until Bismillaah-ir-Rahmaan-ir-Raheem was revealed to him.”

There is no disagreement amongst the scholars over the fact that the Bismillaah is part of an ayah within Surah An-Naml.

Surah Al-Faatihah consists of seven verses. Those scholars that believe that it is an ayah in Surah Al-Faatihah count the Bismillaah as being one of the seven verses. Those who believe that it is not part of Al-Faatihah make the seventh verse: “Not of those who earned Your wrath nor of those who went astray.”

From the proofs that are used to indicate that the Bismillaah is not an ayah from Al-Faatihah is the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement in the qudsee hadeeth: “I have divided the Prayer between Myself and My servant into two halves, and My servant will have what he asks for. So when the servant says: ‘Al-Hamdulillaahi Rabbil-‘Aalameen’, Allaah says: ‘My servant has praised Me…’” [Reported by Muslim from Abu Hurairah (radyAllaahu ‘anhu) (395)]

So he (sallAllaahu ‘alayhi wa sallam) did not mention the Bismillaah in it.


Al-Hamdulillaah (All praise is for Allaah): Hamd means praise. The definite article (Al) before Hamd is for including all the commendable acts He does. As for the good things that one has no role in bringing about, such as beauty and so on, then praising that is called madah and not hamd.

— the explanation —

The servants’ praising of their Lord is worship and it falls under Tawheed-ul-Uloohiyyah, which is the Oneness of Allaah in His servants actions (i.e. worship). Allaah is the One deserving of praise and commendation for every blessing that the servants achieve regardless if one of the servants played a part in it or not. This is since all of the credit in that matter belongs to Allaah, as He says: “And whatever blessings you have, it is from Allaah.”[Surah An-Nahl: 53]

In his advice to Ibn ‘Abbaas (radyAllaahu ‘anhu), the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And know that if the entire ummah were to gather together to bring you some benefit, they would not be able to benefit you except with something that Allaah has already decreed for you.”

So therefore all commendable acts in reality belong to Allaah. So He alone is the One who deserves praise in every circumstance. And as for the servants, whatever good things they do out of their own free will and choice, such as nobility, kindness and doing good deeds, then they should be praised and lauded for that. And whatever good that is in them, which they played no part in producing, such as beauty and good appearance, then they should be commended for it but not praised.


Rabb-il-‘Aalameen (Lord of all that is created): Rabb means the One who is worshipped, the Creator, the Sustainer, the King, the One who administers and brings up all of the creation through His favors. With regard toAalameen, everything that is apart from Allaah then that is considered Aalam. He is the Lord of everyone and everything.

— the explanation —

This consists of Oneness of Allaah in His Lordship, Names and Attributes since Tawheed ar-Ruboobiyyah means the Oneness of Allaah in His Actions. So He is One in His creating, sustaining, giving of life, and causing of death. He has no partners in His Lordship nor does He have any partner in His Worship. To Allaah belong the most perfect of Names and Attributes. Two of Allaah’s names have been mentioned in this ayah: “All praise is for Allaah, Lord of all that is created.” They are Allaah and Ar-Rabb. In another ayah, Allaah says: “Salaam – a word from the Lord (Rabb), Most Merciful.” [Surah YaaSeen: 58]


Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for all of the created beings. Ar-Raheem (The Bestower of Mercy): means He gives a specified mercy for just the believers. The proof for this is Allaah’s statement: “And He is ever an All-Bestower of mercy to the believers.” [Surah Al-Ahzaab: 43]

— the explanation —

Ar-Rahmaan and Ar-Raheem are two of Allaah’s names that indicate one of His Attributes, which is mercy. All of Allaah’s names are derivatives that indicate meanings, which are attributes. So an attribute from among His many Attributes can be extracted from every one of Allaah’s Names.

The name Ar-Rahmaan is more general than Ar-Raheem and it cannot be applied to anyone except for Allaah. So it can’t be said to someone that he is Rahmaan. But as for Raheem, it can be applied to Allaah as well as others. Allaah said about His Prophet (sallAllaahu ‘alayhi wa sallam): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you. For the believers, he is full of pity, kind and merciful (raheem).” [Surah At-Tawbah: 128]


Maaliki-Yawm-id-Deen (Master of the Day of Judgement): refers to the Day of Reward, Recompense and Accountability, the Day when everyone will be compensated for his deeds – if they are good, then there will be good (for him) and if they are evil, then there will be evil (for him). The proof for this is Allaah’s statement: “And what will make you know what the Day of Recompense is? Again, what will make you know what the Day of Recompense is? (It will be) The Day when no person shall have power (to do anything) for another, and the decision that Day will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]

There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd person is the one who subjects himself and works for what comes after death. And the feeble person is the one who allows his soul to follow its vain desires, while aspiring for Allaah to grant his ambitions.”

— the explanation —

Allaah is the Owner of everything. He is the Owner of the worldly life and the Hereafter. Allaah has only particularized the Day of Recompense here as Him being the Owner of it because it is the day in which all of the created beings will submit themselves to the Lord of all that exists. This is contrary to the worldly life for there can be found in it those who are insolent and haughty and who say such things as “I am your lord, most high” and“I didn’t know you had a god besides me!”

The hadeeth mentioned by the author was reported by At-Tirmidhee (2459) and its chain of narration contains Abu Bakr bin Abee Maryam who is weak.


“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone except You. This is a covenant between the servant and his Lord that he will not worship anyone besides Him.

Wa Iyyaaka Nasta’een (And in You alone do we seek assistance): This is a covenant between the servant and his Lord that he will not seek the assistance of anyone besides Allaah.

— the explanation —

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

When you place the object of the verb (You alone) before the verb (we worship) in issues of worship and seeking assistance, this indicates a limitation and particularization. So you are limiting the worship to only Allaah and particularizing Him alone by it. So no one is worshipped except Allaah and no one’s assistance is sought except for Allaah’s.

Therefore, a servant (of Allaah) does not ask assistance from the angels or the jinn or anyone absent. But as for him asking assistance from a person that is present and who is able to assist him and help him achieve the benefit or repel the harm, this is permissible and not forbidden.


Ihdinaas-Siraat-al-Mustaqeem (Guide us to the Straight Path) means direct us, show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also believed that it refers to the Messenger and likewise that it refers to the Qur’aan. All of these meanings are true. What is meant by Mustaqeem (Straight) is that which has no deviations in it.

— the explanation —

The people’s need for being guided to the Straight Path is greater than all of their other needs. And their requirement of it is above any other requirement they may have. Their need for it is greater than their need for food and drink since food and drink are only means for them to continue remaining in this worldly life. But as for their being guided to the Straight Path, then it is a cause for their success and happiness in both this worldly life and the Hereafter.

Asking to be guided to the Straight Path consists of requesting Allaah to direct and show you to the path of truth and guidance. It also entails asking Him to grant you the ability follow this Straight Path. When a servant asks his Lord in every rak’ah (unit) of the prayer to guide him to the Straight Path, this entails asking Him to keep him firm upon whatever he achieves from guidance. It also entails asking for an increased and additional guidance, as Allaah says: “And as for those who are guided, He increases them in guidance and gives to them their Taqwaa (dutifulness).” [Surah Muhammad: 17]

There is no contradiction between interpreting “Guide us” to mean “show us, “direct us” or “keep us firm” nor with interpreting the “Straight Path” to mean “Islaam”, “the Messenger” or “the Qur’aan because that is only a difference of diversity and not a difference of contrast. This is why the author went on to say: “All of these meanings are true.” The interpretations of the Salaf are for the most part like this. Either their interpretation is by way of words that are close in meaning, which are all true and don’t contradict each other, as is the case here, or it is by way of example, which is done by interpreting a general word to mean some of the parts that fall under it, such as Allaah’s saying: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good.” [Surah Al-Baqarah: 201]

There is no contradiction in interpreting the “good” of this world to mean a righteous wife or a righteous child or pure wealth. This falls under interpreting by way of example.


Siraat-aladheena An’amta ‘alayhim (The Path of those You bestowed Your Favor on): meaning the way of those who have received your Bounty. The proof for this is Allaah’s saying: “And whoever obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Favor, such as the prophets, the first to believe (in the prophets), the martyrs and the righteous. And how excellent these companions are!” [Surah An-Nisaa: 69]

Ghayr-il-Maghdoobi ‘alayhim (Not those who earned Your Anger): They are the Jews since they have knowledge but do not act on it. You are asking Allaah to protect you from their way.

Wa laad-Daalleen {Nor of those who went astray): This refers to the Christians, who worship Allaah based on ignorance and misguidance. You are asking Allaah to protect you from their way. The proof for those who went astray is Allaah’s saying: “Say: Shall we inform you of the greatest losers with respect to their deeds? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds.” [Surah Al-Kahf: 103-105]

And there is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “You will indeed follow the ways of those who came before you, in exactly the same manner, to the point that if they were to enter the hole of a lizard, you would also enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He said: “Who else?” Al-Bukhaaree and Muslim reported it.

And the second hadeeth is: “The Jews split up into seventy-one sects and the Christians split up into seventy-two sects. And this ummah (of Muslims) will split up into seventy-three sects. All of them will be in the Hellfire except for one.” They said: “Who are they O Messenger of Allaah?” He said: “Those who are upon the same way that I and my Companions are upon.” 

— the explanation —

The Straight Path that a Muslim asks his Lord to guide him to is the path of those whom Allaah bestowed His Grace upon, such as the prophets, the siddeeqoon (first true believers), the martyrs and the righteous people, as Allaah says: “And verily, this is my Straight Path, so follow it. And do not follow the other paths, for they will separate you away from His path. This He has ordained for you so that you may become dutiful (Muttaqoon).” [Surah Al-An’aam: 153]

He asks Allaah in every one of the rak’aat (units) of his prayer to direct him to the path of truth and guidance and to protect him from the path of those who are astray and in error, such as the Jews and Christians.

The hadeeth: “You will indeed follow the ways of those who came before you…” was reported by Al-Bukhaaree (7320) and Muslim (2669) from Abu Sa’eed. Its first part is found in Saheeh Al-Bukhaaree with the wording: “You will indeed follow the ways of those who came before you hand-span by hand-span and forearm by forearm…” and in Saheeh Muslim with the wording: “You will indeed follow the ways of those who came before you inch by inch and cubit by cubit.”

The hadeeth about the splitting of the ummah has been reported by a group of the Prophet’s Companions. For the referencing of this hadeeth, see the comments to hadeeth no. 16937 in the Musnad of Imaam Ahmad. Also seeSilsilat-ul-Ahaadeeth as-Saheehah of Al-Albaanee (203-204) who quoted its authenticity on Ibn Taimiyyah, Ash-Shaatibee and Al-‘Iraaqee.

What is meant by the word “ummah” in this hadeeth is the ummah (nation of people) that have responded to the Call. These seventy-three sects are Muslims. The “Saved Sect” are those who are upon what the Prophet and his Companions were upon. Seventy-two of the sects are under the threat of being placed in the Hellfire due to their deviating from the path of truth. Their affair is up to Allaah – if He wishes, He will punish them and if He wishes, He will pardon them.

As for the ummah (nation of people) that requires the Call, they consist of every human being and Jinn from the time of the Prophet’s advent to the establishment of the Hour. Those who fall in this category are the Jews, the Christians and all of the other religions of disbelief. This is based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “By the One in whose Hand is the soul of Muhammad, no one from this ummah (nation of people) hears about me, whether he is a Jew or a Christian, then dies without believing in what I was sent with, except that he will be from the inhabitants of the Hellfire.” [Reported by Muslim (386) from Abu Hurairah; Also see the Fataawaa of Shaikh-ul-Islaam (7/218) and Fataawaa al-Lajnat-ud-Daa’imah (2/157)]


Published on: June 11, 2007

The Meaning of Salaat and Salaam on the Prophet : Shaikh ‘Abdul-Muhsin Hamad Al-‘Abbaad

Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)

The Meaning of Salaat on the Prophet:

The Salaat of Allaah upon His Prophet has been interpreted to mean His praising of him before the angels, while the Salaat of the angels upon him has been interpreted to mean their supplication for him. This is the way Abul-‘Aaliyah (radyAllaahu ‘anhu) has defined it as mentioned by Al-Bukhaaree in his Saheeh in the introduction of the chapter on “Verily, Allaah and His angels send their Salaat upon the Prophet. O you who believe, send your Salaat upon him as well as Salaam.” [Surah Al-Ahzaab: 56]

Concerning the explanation of the angels’ sending Salaat upon the Prophet, Al-Bukhaaree reported the following saying of Ibn ‘Abbaas (radyAllaahu ‘anhu), after mentioning the (above) interpretation of Abul-‘Aaliyah:

“To ‘send their Salaat’ means to send their blessings.” Meaning: They supplicate for him to be blessed.

The Salaat of Allaah on the Prophet (sallAllaahu ‘alayhi wa sallam) has also been explained as meaning His Forgiveness and Mercy on him. Al-Haafidh Ibn Hajr quoted many narrations (from the Salaf) in his Fat’h-ul-Baaree concerning this. He afterward commented on the Salaat being defined as such, saying: “The most preferable and likely of these opinions (concerning the definition of Salaat) is that which was mentioned previously from Abul-‘Aaliyah that the meaning of Allaah’s Salaat on His Prophet is His praising and honoring of him, while the Salaat of the angels, as well as everyone else, upon him means their requesting the same thing (i.e. praise and honor) for him from Allaah. However, what is intended here by their request is that of an increase in praise and honor and not the same amount as intended by the original Salaat.”

Al-Haafidh (Ibn Hajr) said: “Al-Haleemee said in ash-Shu’ab: ‘The meaning of Allaah’s Salaat on the Prophet is His extolling of him.’ So what is meant by our statement: ‘Allaahumma Salli ‘alaa Muhammad’ is ‘O Allaah, Exalt Muhammad.’ What is intended by this is: Extolling him in the worldly life with the highest form of remembrance, while manifesting his Religion and preserving his legislation. As regards to the Hereafter, what is intended by it is that he (sallAllaahu ‘alayhi wa sallam) be given tremendous reward, granted the ability to intercede on behalf of his ummah and that his virtue be manifested in the praiseworthy station.’

So based on this, what is meant by Allaah’s statement “Send your Salaat upon him” is: “Invoke your Lord to send His Salaat on him.”

The great scholar, Ibn Al-Qayyim said in his book “Jalaa-ul-Afhaam fis-Salaati was-Salaam ‘alaa Khair-il-Anaam” while discussing the meaning of the Salaat of Allaah and His Angels on His Messenger (sallAllaahu ‘alayhi wa sallam) and His commanding the believing servants to send their Salaat on him, after refuting the claim that the meaning of Salaat is Mercy and Forgiveness:

“Rather, the Salaat that the people were commanded with in it – i.e. the ayah in Surah Al-Ahzaab – is a request to Allaah that he implements what He has informed us about concerning His Salaat and the Salaat of the Angels, and that is: Praising him, manifesting his virtue and nobility, and seeking to honor and elevate him.” So it consists of a notification and a request. This asking and supplicating on our part was called “Salaat on him” for two reasons:

First: It entails that when a person sends Salaat on him, he is praising him and extolling the mention of his virtue and nobility, as well as desiring and loving for Allaah that He do the same. So it consists of a notification (i.e. of a person’s praises) as well as a request (from Allaah that He send His praises).

Second: Such an action was called Salaat from us due to the fact that we are asking Allaah to send His Salaat on him (i.e. the Prophet). So therefore, the meaning of Allaah’s Salaat on the Prophet is His praising of him in order to elevate his remembrance and rank with Allaah, while the meaning of our Salaat on the Prophet is: Asking Allaah to do that (i.e. the above) for him.” [End of Ibn Al-Qayyim’s words]

The Meaning of Salaam on the Prophet:

As for the meaning of Salaam on the Prophet (sallAllaahu ‘alayhi wa sallam), Al-Majd Al-Fayrooz Abaadee said in his book As-Silaatu wal-Bushr fis-Salaati ‘alaa Khair-il-Bashr: “It means: As-Salaam – which is one of Allaah’s Names – be upon you. And the interpretation of that is: ‘May you not be void of goodness and blessing, and may you be safe from detestable and harmful things. This is since a Name of Allaah is only mentioned upon certain things in the hopes of gathering all of the meanings of good and blessing for those things, and to remove the occurrence of defects and corruption from those things.

It is befitting that the Salaam (here) take on the meaning of Salaamah (i.e. peace/safety). Meaning: May Allaah’s divine decree on you be that of peace and security – i.e. May you be safe and secure from blemishes and defects.

So if you say: ‘O Allaah, send your Salaam on Muhammad’, then what you intend from this is: ‘O Allaah, decree for Muhammad – with regard to his Call, ummah and remembrance – safety and absolvement from every defect. Thus throughout the passage of time, let his Call increase in status, his ummah in numbers, and his remembrance elevation.'”

Published: April 4, 2006

The Things that Nullify Wudoo : Shaikh ‘Abdul-Muhsin Al-‘Abbaad

His explanation of Shuroot as-Salaat of Imaam Ibn ‘Abdil-Wahhaab

The author (Imaam Muhmmad bin ‘Abdil-Wahhaab) stated: “The things that nullify (nawaaqid) the ablution are eight:

(1) Whatever comes out from the two private parts;
(2) Any foul impure substance that comes out from the body;
(3) Loss of consciousness (i.e. sleep/insanity);
(4) Touching a woman with sexual desire;
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
(6) Eating the meat of camels;
(7) Bathing a deceased person; and
(8) Apostating from Islaam, may Allaah protect us from that!”

The Explanation:

First: “Whatever comes out from the two private parts”: This refers to everything that comes out from the two private part areas, such as feces, urine, passing gas, blood, sperm, female ejaculation and so on. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah does not accept the prayer of any of you if he releases (something) from his private parts, until he performs wudoo.” [Reported by Al-Bukhaaree (6954) and Muslim (537) from Abu Hurairah (radyAllaahu ‘anhu)]

Second: “Any foul impure substance that comes out from the body”: The scholars have differed concerning blood that is emitted from other that the two private parts – does it nullify the wudoo or not? Some of the scholars have taken the view that this does not cancel out the wudoo, since nothing has been authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning that. Some other scholars have taken the view that it only cancels out the wudoo if a lot of this foul substance is emitted. This is the view that was reported on some of the Sahaabah and Taabi’een, and this is the same opinion that the author has preferred here, may Allaah have mercy on him. This is taking the view that is most cautious and more removed from differing. See al-Mughnee (1/247), the Majmoo’ Fataawaa of Shaikh Ibn Baaz, may Allaah have mercy on him (10/159) and the Fataawaa of the Permanent Committee for Verdicts (5/261).

Third: “Loss of consciousness (i.e. sleep/insanity)”: Wudoo is nullified by the loss of consciousness, whether due to insanity, drunkenness, fainting or deep sleep. As for the sleep in which one is drowsy and lightly dozes without him losing his sense of feeling, such as when one is sitting or standing and he dozes off, so his head bops back and forth, then he becomes conscious, this does not nullify the wudoo. Muslim reported in his Saheeh (376) from Anas (radyAllaahu ‘anhu) that: “The Companions of Allaah’s Messenger would sleep then pray without performing (new) wudoo.” The wording of this hadeeth as reported by Abu Dawood (200) states: “The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would wait for the ‘Ishaa prayer to the point that their heads would bop around. Then they would pray without performing (new) wudoo.” This proves that the loss of consciousness does not nullify wudoo in itself, but rather that it is just the most likely scenario where one’s wudoo will be broken. What also proves this is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “The drawstring of the anus is the eyes. So whoever falls asleep must perform (a new) wudoo.” [Reported by Abu Dawood (203) from ‘Alee (radyAllaahu ‘anhu) and its chain of narration is sound. See Irwaa-ul-Ghaleel (113). An-Nawawee, Al-Mundhiree and Ibn as-Salaah have also been quoted as declaring it hasan (sound).]

Fourth: “Touching a woman with sexual desire”: The opinion preferred here by the author is just one of the three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo. See the Fataawaa (10/132-138) of Shaikh Ibn Baaz, may Allaah have mercy on him.

Fifth: “Touching one’s private part with the hand, whether it is the frontal or rear (private part)”: This view that has been preferred here by the author is the view of the majority of the scholars, and it is the correct view. This is if the touch occurs without any barrier between the hand and the private part, regardless of whether one touches his own private part or the private part of someone else, or if the one being touched is young or old, dead or alive. This is based on the hadeeth narrated by Busrah bint Safwan (radyAllaahu ‘anhu) who reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever touches his penis must perform wudoo.” [Reported by At-Tirmidhee (82) and others and he said it was a “hasan saheeh hadeeth.” See Irwaa-ul-Ghaleel (116) and the Fataawaa of the Permanent Committee for Verdicts (5/263-266)]

Sixth: “Eating the meat of camels”: There are two opinions from the scholars concerning the wudoo of one who eats the meat of camels. The first is the view of the majority of the scholars, which is that one is not required to perform wudoo from eating their meat. The second view states that one is obligated to perform wudoo because of that regardless of whether the meat is raw or cooked. As for the milk that comes from camels and the juice (gravy) of their meat as well as the food that is cooked along with its meat, then these things do not nullify one’s wudoo. What proves that one is required to perform wudoo because of eating the meat of camels is the hadeeth of Jaabir bin Samurah (radyAllaahu ‘anhu) that a man once asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam): ‘Should I perform wudoo after eating the meat of sheep?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘If you wish, perform wudoo and if you wish do not perform wudoo.’The man then asked: ‘Should I perform wudoo after eating the meat of camels?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes, perform wudoo from the meat of camels.’ The man asked: ‘Can I pray in the sheep stables?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes.’ The man asked: ‘Can I pray in the camel resting areas?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘No.’ ” [Reported by Muslim (360)]

Then there is also the hadeeth of Al-Baraa bin ‘Aazib (radyAllaahu ‘anhu) in which he said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was asked about performing wudoo after eating the meat of camels, so he replied: ‘Perform wudoo from that.’ And he was asked about the meat of sheep, so he replied: ‘Do not perform wudoo from that.’ Then he was asked about praying in the resting area of the camels, so he replied: ‘Do not pray in the resting areas of the camels for indeed these places are from the devils.’ Then he was asked about praying in the sheep stables, so he replied: ‘Pray in them for indeed these areas are a blessing.’” [Reported by Abu Dawood (184) and others with an authentic chain of narration]

The fundamental principle with regard to a command (from the Prophet) is that that matter becomes an obligation. And the fundamental principle with regard to the mention of wudoo here is that it refers to the Islamic definition of wudoo. So this command is not to be interpreted as a recommendation nor is the wudoo here to be interpreted according to its linguistic meaning, which is washing the hands and rinsing. This is due to the lack of there being something that turns away this fundamental principle. See Irwaa-ul-Ghaleel (118). In his explanation of Saheeh Muslim, An-Nawawee mentioned the difference of opinion of the scholars concerning having to retake wudoo from the meat of camels, saying: “Ahmad bin Hanbal and Ishaaq bin Raahwaih reported two hadeeths concerning this – i.e. performing wudoo from the meat of camels – the hadeeth of Jaabir and the hadeeth of Al-Baraa. This is the view with the strongest proofs even if the majority of the scholars disagree with it.” Also refer to Majmoo’ Fataawaa of Shaikh Ibn Baaz (10/156-158), may Allaah have mercy on him, and the Fataawaa of the Permanent Committee for Verdicts (5/273-277).

Seventh: “Bathing a deceased person”: The scholars have differed into two opinions on the ruling of whether one is required to perform wudoo as a result of washing a dead person’s body. The first opinion is that it is obligatory to perform wudoo after washing the body of a deceased person, while the second states that it is just recommended. Ibn Qudaamah mentioned these two opinions in al-Mughnee (1/256) and inclined towards the view that it is recommended. Abu Dawood (3161) reported from the hadeeth of Abu Hurairah in marfoo’ form: “Whoever washes a dead person, should perform ghusl. And whoever carries his body, should perform wudoo.” Al-Albaanee mentioned it in Irwaa-ul-Ghaleel (144) and in the book Ahkaam-ul-Janaa’iz (53), quoting Ibn Al-Qayyim, Ibn Al-Qattaan, Ibn Hazm, and Ibn Hajr Al-‘Asqalaanee as declaring it authentic. He (i.e. Al-Albaanee) also mentioned that it most likely indicates its recommendation not its obligation, due to an authentic hadeeth in that regard from Ibn ‘Abbaas as well as a narration from Ibn ‘Umar, may Allaah be pleased with them.

If while washing the body, a person touches the private part of the person he is washing without there being a cover between him and the private part, he then becomes obligated to perform the wudoo for having touched the private part, not because he washed the deceased body. Also see the Fataawaa of Shaikh Ibn Baaz (10/165), may Allaah have mercy on him.

Eighth: “Apostating from Islaam, may Allaah protect us from that”: What the author, may Allaah have mercy on him, mentioned here from one losing his wudoo due to apostasy, is what Ibn Qudaamah attributed to the madh-hab of Imaam Ahmad in al-Mughnee (1/238). Furthermore, he attributed the view that apostasy doesn’t nullify the wudoo to the other three Imaams. So if a person performs wudoo and then apostates from Islaam, then returns back to it before committing one of the things that would break his wudoo, except apostasy, then he remains in his state of wudoo, according to the second opinion. So he is not required to repeat the wudoo. However, according to the first view, he is required to repeat the wudoo. But as for the opinion mentioned by the author, then it is the most cautious one and the farthest removed from differing, based on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “Leave that which makes you doubt for that which doesn’t make you doubt.”

Published: July 6,2005 | Modified: July 6, 2005

Shaykh ‘Abdul-Muhsin Al Abbaad on Protests and Demonstrations [Video|Ar-En Subtitles]

Video Courtesy: DawahSalafiyaah

Shaykh Abdul Mohsin Al Abaad clearly states the impermissibility of attending protests and demonstrations and that it has no Islamic basis. translated by http://blog.athaar.org/?p=305

Examples of Shaykh Abdul Muhsin al-Abbaad’s Piety

Examples of Shaykh Abdul Muhsin al-Abbaad‘s Piety:

When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”

One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.

On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”

Source: Biography of Shaykh Abdul Muhsin al-Abbaad (hafidhahullah) – Al-Ibaanah.com


No One Lives for Eternity – By Shaykh AbdulMuhsin bin Hamd al-Abaad al-Badr

Listen to Audio Excerpt @ : Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 30

Allaah Ta’ala said:

وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ أَفَإِيْن مِّتَّ فَهُمُ ٱلۡخَٰلِدُونَ ٣٤

– And We granted not to any human being immortality before you (O Muhammad), then if you die, would they live forever? – [Anbiyya: 34]

Shaykh AbdulMuhsin said:

‘The Noble Ayaah indicates that the passage of a human is to pass away, and that Allaah did not make it such that anyone could live for eternity before the Prophet -sallAllaahu alayhi wa sallam, so eternity is not for the Prophet or for anyone else to remain. But rather everyone is moving towards passing away as Allaah Ta’ala said:

كُلُّ مَنۡ عَلَيۡهَا فَانٖ ٢٦ وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ٢٧

Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever.  [Rahman: 26-27]

Some of the people of knowledge said: ‘The Mushrikoon used to reject his -sallAllaahu alayhi wa sallam – Prophet hood, and they would say: ‘Muhammad is a poet we await for him some calamity after some time, and perhaps he will die just like such and such poet died from such and such tribe. So Allaah Ta’ala mentioned that indeed Prophets before you died, and Allaah has power over His religion with victory and protection, this is how the Deen and Sharia of the Prophet is protected.’

With this Ayaah, it indicates that al-Khidr has indeed died, whether he was a Wali (friend of Allaah Azza wa Jal), or a Prophet, or Messenger, because he was a human being, and he was present at the time of Moosa –alayhim as-Salaam. And Allaah Azza wa Jal had indeed said:

وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ

– And We granted not to any human being immortality before you (O Muhammad) –

[From ‘Min Kanooz Qur’aan’ by Shaykh AbdulMuhsin p.118]

Compiled & Translated By Abbas Abu Yahya

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

– See more at: http://www.miraathpublications.net/day-30-seeking-forgiveness/#sthash.sMH4UER4.dpuf

Effects of Worship on the Life of the Muslim – Sheikh Abdul-Muhsin al-Abbaad – Abu Muhammad al-Maghribee [Audio|En]

Sheikh Abdul-Muhsin al-Abbaad
Abu Muhammad al-Maghribee (mp3/english)

This was taken from lecture given by our Noble Sheikh Abdul-Muhsin al-Abbaad al-Badr, hafidhahullah entitled  أثر العبادات في حياة المسلم

Download/Part 01:

We begin the lecture with a brief biography of the Sheikh Abdul-Muhsin al-Abbaad al-Badr. What is the meaning of “ebaadah”? What are some of its types?  What are its conditions? How do you know if an action is righteous?

Download/Part 02:

In this portion we finish the introduction with the narrations and statements of our Salafus-Saaleh regarding adhereing to that which the Companions were upon, radiyallaahu ‘anhum.

The Sheikh explains how great evil and innovation can start as something small and then continues with explaining how Taqwa and righteous actions leads to happiness, tranquility, security and increase in provision.

Download/Part 03:

In this lesson we begin with the ayaat in Surat at-Talaq:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). (At-Talaq 65:2)

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

 And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things. (At-Talaq 65:3)

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا

….and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him. (At-Talaq 65:4)

وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا

…. and whosoever fears Allâh and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward. (At-Talaq 65:5)

So who from us does not want a way out from every difficulty?  Who does not want his or her affairs to become easy?  And who does not want his or her sins to be forgiven and reward enlarged?

Listen to what the Sheikh has explained about these ayaat and more…

Download/Part 04:

In this part we study what the Sheikh said regarding how we understand the hadith of Ibn Abbaas that the Messenger, sallallahu alaihi wasallam, said to him:

احْفَظْ اللَّهَ يَحْفَظْكَ

“Preserve Allah and He will Preserve You.”

And also the tremendous benefit in the statement of the Sheikh, “Get to know Allah in times of ease and He will know you in times of hardship.”

Listen for more gems like these…

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