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Tag: Shaykh Ahmad al-Wasabi

Studying at a Kaafir school in a Kaafir Country – Shaykh Ahmed al-Wasaabee

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Question:

Would it be disbelief to study at a kaafir school (i.e. public school system in Canada), knowing that we live in a kaafir country, and that we also need an education? This is in addition to the fact that these schools have free-mixing environments where the women do not cover properly. And if studying at these schools is not permissible, is there any exception for those who wish to study at these schools so as to attain some certificate or degree so as to facilitate their plans for hijrah?

Ans: First of all, any of the schools which contain free mixing environments and intermingling of the genders, then attendance in these schools and studying in them is not allowable for whatever reason. And if the schools are free of free mixing and intermingling, then it is allowable to study in this schools if what is being taught does not contain ideology of kufr or systems of kufr. And if it does not contain what promotes kufr, nor does it call to it. So if a Muslim was to study for example engineering, be that of planes or cars or computers (or other than them), and all these being from the inventions of mankind, in order that he may benefit himself and benefit the Muslims, then this is allowable and it is desired that the Muslims may benefit from this type of knowledge.

And it is upon the Muslims to cooperate upon righteousness and fearing of Allaah (subhaana wa ta’laa). Allaah’s statement:

“Help you one another in Al Birr and AtTaqwa (virtue, righteousness and piety.” (Al-Ma’idah 5:2)

So studying in schools which are free from intermingling of men and women, then this is allowable as long as it is free from those things which are muharram (not allowable) in the deen. And also with the condition that what is being studied does not contain disbelief in it.

And the shaykh mentioned the order of the Prophet (صلى الله عليه وسلم) to Zayd bin Thaabit to study the language of the Jews. And Zayd bin Thaabit (radiyAllaahu anhu) went on and mentioned that he had mastered the language of the Jews in fifteen days. And this was of benefit to the Prophet (صلى الله عليه وسلم), as Zayd bin Thaabit was able to translate the letter of the Jews for the Prophet (صلى الله عليه وسلم) and also write to them. And Shaykh Ahmed mentioned that the language was studied so that the Prophet (صلى الله عليه وسلم) and the Muslims may be safe from the planning and the plotting of the Jews.

Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], Class 22 – Question and Answer Session, By Shaykh Ahmed al-Wasaabee, Translated by Shaakir al-Kanadee

The Black Stone does not Harm and does not Benefit – Shaykh Ahmed al-Wasaabee

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Narrated ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu), that he came to the Black Stone and kissed it and said:

((Verily, I know that you are a stone, and that you do not harm and do not benefit, and if I did not see the Messenger of Allaah (صلّى الله عليه وسلّم ) kiss you, then I would not kiss you)).

Narrated by al-Bukhaaree, no. 1520, 1528, 1532 and Muslim, no. 1270.

Click the below link to read or download PDF

The Black Stone does not Harm and does not Benefit [PDF]

Source: ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

The Six Conditions Of Adhering To The Guidance Of The Prophet (Shuroot Al-Mutaabi’ah Sittah) – Shaykh Ahmed al-Wasaabee

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Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):

ash-Shaykh al-‘Allaamah al-Faqeeh Muhammad ibn Saalih ibn ‘Uthaymeen (rahimahullaahu ta’aalaa) said:

In his valuable book ((al-Ibdaa’ fee Kamaal ash-Shara’ wa Khatar al-Ibtidaa’)) [Innovations in the Perfect Legislation and the Hazards of Innovations] pages 21 –23:

( … Oh my brother, verily following and adherence does not become a reality until the action is in agreement with six issues:

The First (al-Awwal): as-Sabab (Reason). Like the one who prays two Raka’at for the reason of the descending of the rain (Nuzool al-Matar).

The Second (ath-Thaanee): al-Jins (Type). Like the one who brings his Zakaat al-Fitr in the form of money.

The Third (ath-Thaalith): al-Qadar (Number). Like the one who prays four Raka’at for Maghrib intentionally.

The Fourth (ar-Raabi’): al-Kayfiyyah (How). Like the one who makes Wudoo’ (ablution) and starts with his feet and ends with his face.

The Fifth (al-Khaamis): az-Zamaan (Time). Like the one who performs the ‘Udhiyah (slaughtering) in Ramadhaan.

The Sixth (as-Saadis): al-Makaan (Place). Like the one who makes I’tikaaf in places other than the Masaajid.

Oh my brother: Bite unto the Sunnah of the Messenger ( صلى الله عليه و سلم) with your molar teeth (an- Nawaajidh). And tread the path of as-Salafus-Saalih (the righteous predecessors), and be on what they were upon, and see if this harms you in any way?!). End of his (rahimahullaah) speech with abbreviation (Tasarruf) and summarization (Ikhtisaar).

Explanation Of The Text By Shaykh Ahmed Al-Wasaabee (Hafidhahullaah):

The above six conditions that have been mentioned, they are the conditions for which every action must be in agreement to them. And the examples that ash-Shaykh al-‘Uthaymeen has mentioned for each of the six conditions are the actions that are opposite to and do not satisfy these conditions.

So in regards to the first condition, and it is as-Sabab (reason), then the example mentioned, which is of the one who prays two Raka’at for the descending of the rain, then it has no Daleel (evidence) from the Kitaab or the Sunnah, and the Book and the Sunnah have not legislated and given us permission to pray two Raka’at for the reason of the descending of the rain.

And the second example, of the one who brings his Zakaat al-Fitr in the form of money, then this is in opposition to the Ahaadeeth of the Prophet ( صلى الله عليه و سلم) when he ordered the people that they should bring out their Zakaat at the end of Ramadhaan in the form of foodstuff, such as raisins or dates.

And the third condition, which is al-Qadar (number), and the example mentioned is of the one who prays four Raka’at for Salaatul-Maghrib intentionally, and we know the number legislated for Salaatul-Maghrib is three Raka’at.

And the fourth example is of the person who makes Wudoo’ and starts with his feet first and ends with his face, and this is also in opposition to the Sunnah of the Prophet ( صلى الله عليه و سلم).

So al-‘Allaamah ibn ‘Uthaymeen has mentioned the examples which oppose and go against the Sunnah in these six conditions.

And the sixth condition, which is al-Makaan (place), and the example mentioned is of the one who makes I’tikaaf in places other than the Masjid. So the one who makes I’tikaaf in his house, or in a cave, or in any place other than the Masjid, then his I’tikaaf is not accepted. And the best places to make I’tikaaf are the three Masaajid: Masjid al-Haraam, Masjid an- Nabawee, and Masjid al-Aqsa. And there is a Hadeeth in which we find the wording: ((There is no I’tikaaf except in the three Masaajid)) [Laa I’tikaaf Illaa fil-Masaajid ath-Thalaathah] [1]. And Shaykh Ahmed mentioned that this Hadeeth is weak in its chain, and the meaning of the Hadeeth is that the best and more perfect type of I’tikaaf is in these three Masaajid, even though it is allowable for a person to make I’tikaaf in other than these three Masaajid.

[1] 1 Sa’eed ibn Mansoor said in his Sunan as is stated in al-Muhallaa (5/195, issue: 633): Sufyaan ibn ‘Uyaynah narrated to us from Jaami’ ibn Abee Raashid from Shaqeeq ibn Salamah that he said: “Hudhayfah said to ‘Abdullaah ibn Mas’ood: ‘I have come to know that the Messenger of Allaah ( صلى الله عليه و سلم ) said: ((There is no I’tikaaf except in the three Masaajid)).’”

By Shaykh Ahmed al-Wasaabee
Translated by Shaakir al-Kanadee
Transcribed on Rabee’-ath-Thaanee 20, 1427 / May 18, 2006 by Abu Abdullah.

Source : ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

Believing That Some Have The Choice To Leave Of The Sharee’ah Of Muhammad : Invalidator of Islam

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The following is posted from Class 11  –  10 Invalidators of Islam – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
The Ninth Invalidator: Believing That Some Have The Choice To Leave Of The Sharee’ah Of Muhammad (Sallallaahu ‘alayhi wa sallam)

Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:

Whosoever believes that some of the people have been given the choice to leave off the Sharee’ah of Muhammad (Sallallaahu ‘alayhi wa sallam), just as al-Khidr was given the choice to go outside the jurisdiction of the Sharee’ah of Moosa (alayhi assalam), then he has disbelieved. That is because every Prophet was sent specifically to his own people, so it is not obligatory for all the people to follow them. As for our Prophet, Muhammad (Sallallaahu ‘alayhi wa sallam), then he was sent for all peoples, so it is not lawful for anyone to oppose him, not to leave off his Sharee’ah.

Allaah the Exalted says,

Say (O Muhammad Sallallaahu ‘alayhi wa sallam): “O mankind! Verily, I am sent to you all as the Messenger of Allâh (Al-A’raf 7:158)

And Allaah the Glorified and Exalted says,

And We have sent you (O Muhammad Sallallaahu ‘alayhi wa sallam) not but as a mercy for the ‘Alamîn (mankind, jinns and all that exists). (Al-Anbiya 21:107)

And the statement of Allaah,

Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’ân) to His slave (Muhammad Sallallaahu ‘alayhi wa sallam) that he may be a warner to the ‘Alamîn (mankind and jinns). (Al-Furqan 25:1)

And Allaah the Exalted says,

And We have not sent you (O Muhammad Sallallaahu ‘alayhi wa sallam) except as a giver of glad tidings and a warner to all mankind, but most of men know not. (Saba’ 34:28)

From Jaabir Ibn ‘Abdullaah al-Ansaaree (radiyallaahu ‘anhumaa), that the Prophet (Sallallaahu ‘alayhi wa sallam) said,

“I was given five things that no one before me was given: [i] I was aided by causing intimidation for a months time; [ii] the entire earth was made a masjid (place of prostration) and pure for me, so regardless of where a man from my Ummah is, whenever the Prayer reaches him, he may pray; [iii] and the spoils of war have been made lawful for me and they were not made lawful for anyone before me; [iv] and I have been given the intercession (shafaa’ah); [v] and every Prophet was sent specifically to his people and I have been sent to all of mankind.”

(al-Bukhaaree no. 328 & Muslim no. 521)

And Allaah the Exalted says,

Truly, the religion with Allâh is Islâm. (Aali Imran 3:19)

And Allaah the Exalted says,

And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. (Aali Imran 3:85)

And Allaah the Exalted says,

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. (Al-Ma’idah 5:3)

And Allaah the Glorified and Exalted says,

Do they seek other than the religion of Allâh (the true Islâmic Monotheism worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. (Aali Imran 3:83)

And there occurs in a hadeeth,

“By Allaah if Moosaa was living, he would have no choice but to follow me”

(Da’eef – Shaykh Muqbil & Hasan by al-Albaanee al Irwaa’ no. 1589 & mentioned in Ibn Katheer of this verse)

Explanation Of The Text By Shaykh Al-Wasaabee:

Shaykh Ahmed (hafidhahullaah) mentioned to us that this ninth invalidator has a connection to the third invalidator, which is not stating the Christians and the Jews as disbelievers as Allaah has mentioned them as being disbelievers. The Prophet (Sallallaahu ‘alayhi wa sallam) has certain things that are specific to him, no other Prophet were given these things; one of these is that Muhammad (Sallallaahu ‘alayhi wa sallam) was sent for all the people. This is unlike the other Prophets who were sent specifically for their people and this is mentioned directly in the text from the Hadith from Jaabir Ibn ‘Abdullaah al- Ansaaree (radiyAllaahu ‘anhu).

The Shaykh then mentioned to us that Allaah (subhaana wa ta’laa) has completed the revelation with Muhammad (Sallallaahu ‘alayhi wa sallam) and that there remains no deen after Muhammad except Islaam and whoever holds onto anything other than Islaam then it will not be accepted from him. Also, his works will be refuted and not accepted. Whoever, from the people who have had news of this deen reach them, and verily the news of this deen of Islaam and Muhammad (Sallallaahu ‘alayhi wa sallam) has reached all the people, and they do not believe in it they will be the people of the fire.

The Shaykh also mentioned, concerning the verse in Sooratul Ma’idah:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. (Al-Ma’idah 5:3)

That it was revealed in the farewell pilgrimage of the Prophet (Sallallaahu ‘alayhi wa sallam) and that after he (Sallallaahu ‘alayhi wa sallam) returned from the hajj to Medina he lived for a few days. Shaykh Ahmed mentioned that this ayah is a great verse and that it explains the greatness of Islaam until:

Narrated Tariq bin Shihab:

A Jew said to ‘Umar, “O Chief of the Believers, if this verse: ‘This day I have perfected your religion for you, completed My favors upon you, and have chosen for you, Islam as your religion.’ (5.3) had been revealed upon us, we would have taken that day as an ‘Id (festival) day.” ‘Umar said, “I know definitely on what day this Verse was revealed; it was revealed on the day of ‘Arafat, on a Friday.” (al-Bukhaaree no. 6800)

The Shaykh then mentioned to us that the Muslims to do not take their celebrations and their ‘Eid from themselves. The Muslims have 3 ‘Eids, ‘Eid of fitr and the ‘Eid of adha, which are the two ‘Eids that come yearly and the third ‘Eid which is yawmul Jum’ah. The Muslims do not take their ‘Eids like the Jews and Christians, who take their ‘Eids at every single matter, like for example the celebration of the birthday.

Shaykh Ahmed mentioned that anyone who takes a deen other than Islaam it will not be accepted from them and that there is no excuse that we enter is Islaam and that we don’t pray, hear and obey. Our return is to Allaah (subhaana wa ta’laa) using the explanation of the verse,

Do they seek other than the religion of Allâh (the true Islâmic Monotheism worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. (Aali Imran 3:83)

Our deen, the deen of Islaam, has abrogated all of the deens, and that there remains no other deen.

The Shaykh mentioned to us the statement of Allaah,

And We have sent down to you (O Muhammad Sallallaahu ‘alayhi wa sallam) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures). (Al-Ma’idah 5:48)

Ihsaan is a Separate Pillar – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

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Click the Below Link to read the PDF Document

al-Qawl-ul- Mufeed Fee Adillatit-Tawhid – 15 – Muhammad al-Wasabi [PDF]

Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Ten Invalidators of Islam – Shaykh Muhammad al-Wasabi

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Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

  1. Class 09 : May – 28 – 05
    1. Invalidator #1: Shirk,
    2. Invalidator #2: Voluntary Apostasy,
    3. Invalidator #3: Not Deeming a Disbeliever to be a Disbeliever,
    4. Invalidator #4: Believing that the Guidance of Other than the Prophet is More Complete than his Guidance
  2. Class 10 : June – 4 – 05
    1. Invalidator #4: Believing that the Guidance of Other than the Prophet is More Complete than his Guidance,
    2. Invalidator #5: Hating Anything that the Messenger came with,
    3. Invalidator #6: Mocking Allaah, or the Messenger, or the Qur?aan, or the Religion
  3. Class 11 : June – 10 – 05
    1. Invalidator #7: Magic,
    2. Invalidator #8: Aiding the Disbelievers Against the Muslims,
    3. Invalidator #9: Believing that some have the Choice to Leave off the Shari’ah of Muhammad,
    4. Invalidator #10: Aversion to the Religion, not Learning it nor Acting upon it
  4. Class 12 : June – 18 – 05
    1. Invalidator #10: Aversion to the Religion, not Learning it nor Acting upon it; The Ruling Concerning the Joker, the Liberal one, the Fearful one, and the one who is Forced with Regards to These Ten Invalidators; The Definition of Eemaan

These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

They were explained live via a telephone conference calling system by the Imam of the Masjid in Dar-ul-Hadith, Dammaj (Yemen), who is one of the senior scholars of the center of learning in Dammaj, Shaikh Ahmad al-Wasabi (may Allah preserve him). These lessons were conducted every Saturday from the period of April 2005 to June 2006. The .pdf files also contain questions which were asked in relation to the topic of the lesson in question.

The Meaning , Pillars and Conditions of Laa Ilaaha illa-Allaah & Muhammad-Rasoolullaah

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Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Class 01 : April – 2 – 05 
The Meaning and Pillars of Laa Ilaaha illa-Allaah

Class 02 : April – 9 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition # 1: Knowledge

Class 03 : April – 16 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #2: Certainty, Condition #3: Acceptance

Class 04 : April – 23 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #3: Acceptance, Condition #4: Surrender

Class 05 : April – 30 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #5: Truthfulness, Condition #6: Sincerity, Condition #7: Love

Class 06 : May – 7 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #7: Love; Condition #8: Disbelief in Taghoot; Requirements of Laa Ilaaha illa-Allaah; Meaning of Muhammad-Rasoolullaah

Class 07 : May – 14 – 05
Meaning of Muhammad-Rasoolullaah; Conditions of Muhammad-Rasoolullaah – 7 Conditions; Requirements of Muhammad-Rasoolullaah

 

‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

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These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

They were explained live via a telephone conference calling system by the Imam of the Masjid in Dar-ul-Hadith, Dammaj (Yemen), who is one of the senior scholars of the center of learning in Dammaj, Shaikh Ahmad al-Wasabi (may Allah preserve him). These lessons were conducted every Saturday from the period of April 2005 to June 2006. The .pdf files also contain questions which were asked in relation to the topic of the lesson in question.

The reviver of the Sunnah in Yemen, Shaikh Muqbil ibn Hadi al-Wadi’ee (rahimahullah) [d.1422H], said regarding this book:

“This treatise deserves to be instilled in students in centres of learning due to the much good in contains since it is small in size and large in benefit…I also advise all the scholars of the Sunnah in Yemen to increase in their efforts in spreading knowledge, writings and lectures. And by the Praise of Allah this book has benefitted much and it has been recommended as a syllabus for students in many of the centres for learning the Sunnah. And few will you find on the Sunnah except that this book is in their homes.”

Then Shaikh Muqbil (rahimahullah) goes on to praise the author of the book by saying:

“The Shaikh Abu Ibrahim Muhammad ibn Abdul-Wahhab al-Wasabi al-Abdali established upon teaching, writing and calling to Allah. Allah has given him patience and full comprehension in all the branches of hadith and therefore the ability to judge the authenticity and weakness of the hadith…Our brother, Abu Ibraheem is assisted upon continuation of the journey in seeking and spreading knowledge by his Zuhd and by his concentration on knowledge and teaching until he became a reference and his fatawa and his statements became dependable, and that is by the Grace of Allah upon him. And Allah is the only one to bestow this Grace.”

All files are in PDF format. Click on the Class # to read or download the PDF document

Class 01 : April – 2 – 05 
The Meaning and Pillars of Laa Ilaaha illa-Allaah

Class 02 : April – 9 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition # 1: Knowledge

Class 03 : April – 16 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #2: Certainty, Condition #3: Acceptance

Class 04 : April – 23 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #3: Acceptance, Condition #4: Surrender

Class 05 : April – 30 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #5: Truthfulness, Condition #6: Sincerity, Condition #7: Love

Class 06 : May – 7 – 05
The Conditions of Laa Ilaaha illa-Allaah – Condition #7: Love; Condition #8: Disbelief in Taghoot; Requirements of Laa Ilaaha illa-Allaah; Meaning of Muhammad-Rasoolullaah

Class 07 : May – 14 – 05
Meaning of Muhammad-Rasoolullaah; Conditions of Muhammad-Rasoolullaah – 7 Conditions; Requirements of Muhammad-Rasoolullaah

Class 08 : May – 21 – 05
Where is Allaah?; The Three Levels of the Religion; Introduction to Islaam; The Five Pillars of Islaam

Class 09 : May – 28 – 05
The Ten Invalidators of Islaam – Invalidator #1: Shirk, Invalidator #2: Voluntary Apostasy, Invalidator #3: Not Deeming a Disbeliever to be a Disbeliever, Invalidator #4: Believing that the Guidance of Other than the Prophet is More Complete than his Guidance

Class 10 : June – 4 – 05
The Ten Invalidators of Islaam – Invalidator #4: Believing that the Guidance of Other than the Prophet is More Complete than his Guidance, Invalidator #5: Hating Anything that the Messenger came with, Invalidator #6: Mocking Allaah, or the Messenger, or the Qur?aan, or the Religion

Class 11 : June – 10 – 05
The Ten Invalidators of Islaam – Invalidator #7: Magic, Invalidator #8: Aiding the Disbelievers Against the Muslims, Invalidator #9: Believing that some have the Choice to Leave off the Shari’ah of Muhammad, Invalidator #10: Aversion to the Religion, not Learning it nor Acting upon it

Class 12 : June – 18 – 05
The Ten Invalidators of Islaam – Invalidator #10: Aversion to the Religion, not Learning it nor Acting upon it; The Ruling Concerning the Joker, the Liberal one, the Fearful one, and the one who is Forced with Regards to These Ten Invalidators; The Definition of Eemaan

Class 13 : June – 25 – 05
The Six Pillars of Eemaan; Proofs for the Increasing of Eemaan; Proofs for the Decreasing of Eemaan

Class 14 : July – 9 – 05
Proofs that Deeds and Actions Enter into Eemaan; Fatwa of The Lajnah ad-Daa’imah in Saudi Arabia Regarding the Inclusion of Deeds and Actions Within The Fold of Eemaan

Class 15 : July – 23 – 05
Ihsaan is a Separate Pillar

Class 16 : July – 30 – 05
The Definition of Tawheed; The Evidences of Tawheed; The Divisions of Tawheed Are Four – Ar-Ruboobeeyah, Al-Ulooheeyah, Al-Asmaa was Sifaat, Al-Mutaabi?ah

Class 17 : August – 6 – 05
Tawheed Ar-Ruboobeeyah; Tawheed Al-Ulooheeyah

Class 18 : August – 13 – 05
Tawheed Al-Asmaa was Sifaat; Tawheed of Ittibah

Class 19 : August – 20 – 05
Tawheed Al-Mutaabi?ah; The Whole of the Qur?aan is Tawheed; The Categories of Abodes and the Categories of their People

Class 20 : August – 27 – 05
The Danger of Shirk with Allaah (Ascribing Partners to Allaah); The Categories of Shirk are Many – 15 Categories

Class 21 : September – 3 – 05
A Summary of Shirk; A Summary of Kufr; The Kuffaar are of Two Types

Class 22 : September – 10 – 05
Open Question and Answer Session

Class 23 : September – 17 – 05
The Great Risk and Hazard of Mocking the Kitaab (Qur’aan) and the Sunnah or Those who call to the Kitaab and the Sunnah, and the Danger of Opposing the Kitaab and the Sunnah

Class 24 : September – 24 – 05
Distinction and Separation from Shirk and its People; The Categories of Fear are Five – Category #1: The Fear which is Worship

Class 25 : October – 1 – 05
The Categories of Fear are Five – Category #2: The Fear which is Shirk, Category #3: Fear Causing Disobedience, Category #4: Natural Fear, Category #5: Fear of Self-Deception

Class 26 : October – 8 – 05
The Categories of Love are Four – Category #1: The Love which is Worship, Category #2: The Love which is Shirk, Category #3: The Love which is Disobedience, Category #4: Natural Love

Class 27 : October – 15 – 05
The Categories of Love are Four – Category #4: Natural Love; The Prohibition of Supplicating to Other Than Allaah

Class 28 : October – 22 – 05
Vowing and Making Oaths is Worship, and Worship is not Directed Towards Anyone Except Allaah; The Conditions of Vowing are Six

Class 29 : November – 12 – 05
The Prohibition of Sacrificing for Other than Allaah; The Categories of Sacrificing are Three – Category #1: Legal/Legislated Slaughtering, Category #2: Allowable Slaughtering, Category #3: Forbidden Slaughtering

Class 30 : January – 14 – 06
The Black Stone does not Harm and does not Benefit

Class 31 : January – 21 – 06
The Prohibition of Swearing by Other Than Allaah

Class 32 : January – 28 – 06
Is the Astrologer a Magician?

Class 33 : February – 4 – 06
Is the Magician a Disbeliever?

Class 34 : February – 11 – 06
The Prohibition of Approaching Soothsayers and Fortune Tellers

Class 35 : February – 25 – 06
The Prohibition of Wearing Amulets

Class 36 : March – 4 – 06
No one Knows the Unseen Except Allaah

Class 37 : March – 11 – 06
The Obligation to Trust in Allaah Alone

Class 38 : March – 25 – 06
The Obligation to Rule by What Allaah has Revealed, and the Prohibition of Ruling by Other than What Allaah has Revealed

Class 39 : April – 1 – 06
The Prohibition of Making Pictures that Contain Souls

Class 40 : April – 8 – 06
Hypocrisy is of Two Types; The Summary of Hypocrisy; The Hypocrites are of Two Types

Class 41 : April – 22 – 06
The Five Divisions of the Sunnah; The Definition of Worship; The Types of Worship are Five

Class 42 : April – 29 – 06
The Two Necessary Conditions for the Acceptance of an Action; The People Divide into Four Categories with Regards to Sincerity and Adherence to the Guidance of the Prophet

Class 43 : May – 13 – 06
The Six Conditions of Adhering to the Guidance of the Prophet; The Religion of al-Islaam is Based on Two Fundamental Principles; Whosoever the Qur?aan and the Sunnah does not Suffice, then may Allaah not Suffice him

Class 44 : May – 27 – 06
Definition of Innovation; Another Division of Innovation; The Innovators are of Two Types; Be Careful of Innovation in the Religion

Class 45 : May – 28 – 06
The Ruling of Building Shrines and Mausoleums upon the Graves; The Prohibition of Praying Towards the Graves; The Ruling Regarding the Annual Visiting of Some Appointed Graves; The Ruling Regarding Making the Graves into Roads, Playing Fields and Car Parks; The Prohibition of Harming the Muslims

Class 46 : June – 3 – 06
Calling to Allaah

Class 47 : June – 17 – 06
The People have a Choice and are Under Dominion; Ahlus-Sunnah wal-Jamaa?ah are the Best from Amongst the Various Innovated Sects of this Nation, Just like this Nation is the Best from Amongst all of the Nations; The Conclusion

Al-Mutawakkil : One of the names of Prophet Muhammad (Peace be upon him)

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Al-Mutawakkil : One Who depends upon Allah
One of the names of Prophet Muhammad (Peace be upon him)

Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:

‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”

Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]

Source for the above:

Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen.
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen

"Whoever takes an oath by al-Amaanah (the trust), then he is not from us"

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From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said,

((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)).

Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.

Regarding the third hadeeth of Buraydah, Shaykh Ahmed mentioned that this great test and tribulation has affected the general people in the lands of the Muslims, such that they have become accustomed to this (i.e. swearing by al-Amaanah), and it has become widespread on their tongues to swear by al-Amaanah. And the trust (al-Amaanah) is a great thing to them, and they use as a proof for their action of this the statement of Allaah (subhaana wa ta’aalaa):

Truly, We did offer AlAmaanah (the trust or moral responsibility or honesty and all the duties which Allaah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allaah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of itsresults). (Al-Ahzaab 33:72)

And Shaykh Ahmed mentioned that in this verse is the affirmation that al-Amaanah, the trust, isa great thing. A great thing which Allaah (subhaana wa ta’aalaa) has sent down upon the creation. A thing which mankind took and bore it. But if the person who swears by al-Amaanah is asked what is greater than al-Amaanah, he would say: ‘Allaah (subhaana wa ta’aalaa).’ So why not swear by Allaah (subhaana wa ta’aalaa), who is greater than all things, and he is the One who is entitled to glorification. And the promise of punishment that the Prophet ( peace be upon him) mentioned for the one who swears by al-Amaanah is that ‘he is not from us,’ which means that he is not from our path, our clear path and Manhaj (way /methodology).

And it is upon the person who due to accustom and habitual habits finds himself swearing by al-Amaanah, it is upon him to take note and to be careful of what comes out of his tongue, and that he must be truthful in his swearing, and that he must swear only by Allaah (subhaana wa ta’aalaa).

And in regards to being truthful when swearing, the shaykh mentioned the hadeeth of Ibn Mas’ood (radiyAllaahu ‘anhu): The Prophet ( peace be upon him ) said, “Whoever swears falsely in order to grab the property of a Muslim (or of his brother), Allaah will be angry with him when he meets Him.” Reported by al-Bukhaaree, no. 6238.

This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 – The Prohibition of Swearing by Other Than Allaah

The Prohibition of Swearing by Other Than Allaah – Shaykh Ahmed Wasabi

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Shaykh Ahmed Wasabi then read to us from the book of Shaykh Muhammad ibn Saalih al-‘Uthaymeen, al- Qawl ul-Mufeed Sharh Kitaab ut-Tawheed, Beneficial Speech in Explaining the Book of Tawheed, which is an explanation of Kitaab ut-Tawheed of Shaykhul-Islaam Muhammad ibn ‘Abdul Wahhaab an- Najdee (rahimahullaah). He read to us from the chapter ‘Swearing by Allaah (subhaana wa ta’aalaa)’:

“The meaning of this is the glorification of the one that is being sweared by. And the reason of doing this action of swearing is to certify an issue by the remembrance of the one that is glorified. And it has specific terminology that is used in the Arabic language, certain words and phrases that are used to swear by, and they are known as Huroof al-Qasam, which consists of the harf baa, waav, and taa (billaahi, wallaahi, and tallaahi).

And a person who numerously swears by Allaah (subhaana wa ta’aalaa), and is consistently and in all times found swearing by Allaah (subhaana wa ta’aalaa), then this is a proof that his glorification of Allaah is weak.

And the reason for mentioning these chapters in Kitaab ut-Tawheed is that from the perfection and completion of Tawheed is that a person glorifies Allaah (subhaana wa ta’aalaa). And the fact that a person swears by Allaah numerously, without taking heed of what he is swearing about, then this is a proof that shows the weakness in his glorification of Allaah (subhaana wa ta’aalaa).”

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From ‘Abdullaah ibn ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhumaa) that the Messenger of Allaah (peace be upon him) met ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) while the latter was going with a group of camel-riders, and he was swearing by his father. So Allaah’s Messenger ( Peace be upon him) said, ((Behold! Allaah (‘azza wa jall) forbids you to swear by your fathers, so whoever has to take an oath, he should swear by Allaah or keep quiet)). Reported by al- Bukhaaree, no. 6270 and Muslim, no. 1646. Also from him [‘Abdullaah ibn ‘Umar] (radiyAllaahu ‘anhumaa), who said, Allaah’s Messenger (peace be upon him) said, ((Whosoever wishes to take an oath then he should not take an oath except by Allaah)).

  • In this hadeeth is the proof that it is not allowable to swear by other than Allaah, and that it is forbidden to swear by the created things.
  • And the thing that is sweared by, this is in actuality glorification of that which is sweared by, so the one who swears by the creation is glorifying it, and Allaah (subhaana wa ta’aalaa) is greater than everything and He deserves glorification more than anything else that is in existence. 
  • And the one who swears by other than Allaah (subhaana wa ta’aalaa) has committed an act of shirk (association).

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From Abee Hurayrah (radiyAllaahu ‘anhu) who said, Allaah’s Messenger ( peace be upon him) said, ((Whoever amongst you swears, (saying by error) in his oath “By al-Laat and al-‘Uzzaa,” then he should say, “Laa Ilaaha illaAllaah (None has the right to be worshipped but Allaah).” And whoever says to his companions, “Come let me gamble with you,” then he must give something in charity (as an expiation for such a sin).)) Reported by al-Bukhaaree, no. 4579 and Muslim, no. 1647.

  • The one who swears by other than Allaah without intentionally intending this, and the ones who become accustomed to this due to the fact that they have been brought up in Jaahiliyyah, then the Prophet (peace be upon him) has made clear to them the atonement of doing this act (i.e. swearing by other than Allaah in error), and it is by saying the statement of Laa Ilaaha illaAllaah.
  • The atonement for the one who swears by other than Allaah (i.e. in error) by saying the statement of Laa Ilaaha illaAllaah is the affirmation of worship to Allaah (subhaana wa ta’aalaa) and its negation to other than Allaah (subhaana wa ta’aalaa).

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From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said, ((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)). Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.

Read Here for more details

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From Qutaylah, the woman from Juhaynah, (radiyAllaahu ‘anhaa) that a Jew came to the Prophet (peace be upon him) and said: “Verily you make equal and verily you associate, you say: ‘What Allaah Wills and what you will,’ and you swear: ‘By al-Ka’bah.’ So the Prophet () ordered them: (If they want to swear, they should say: ‘By the Lord of al-Ka’bah,’ and they should say: ‘What Allaah Wills then what you will.’).” Narrated by an-Nisaa’ee 7/6, and authenticated by ash-Shaykh al-Albaanee in as-Saheehah: 1166, and also by ash-Shaykh Muqbil in the book as-Saheeh al-Musnad Mimmaa Laysa Fee as-Saheehayn 2/515.

  • It is allowable to swear by the attributes of Allaah (subhaana wa ta’aalaa).
  • Therefore, it is allowable for someone to swear by the Qur’aan, the Qur’aan being the speech of Allaah (jalla wa ‘alaa), and speech is an attribute of Allaah (subhaana wa ta’aalaa).
  • As for al- Ka’bah, then it is not from the attributes of Allaah (subhaana wa ta’aalaa), and therefore it is not allowable for a person to swear by al-Ka’bah. So it is upon us to say as the Prophet (peace be upon him) said, ‘By the Lord of al-Ka’bah.’

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From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) who said, “The Messenger of Allaah (peace be upon him) said to me: ((Verily, Allaah (‘azza wa jall) prohibits you to swear by your fathers)).” Reported by al-Bukhaaree, no. 6271 and Muslim, no. 1646.

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From Thaabit ibn ad-Dahhaak (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears to be on a religion other than the religion of al- Islaam, then he is as he says)). Reported by al-Bukhaaree, no. 1297 and Muslim, no. 110.

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From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Whosoever swears and says: “Verily, I am free from al-Islaam,” and if he was a liar, then he is as he says, and if he was truthful, then he will not return back to al-Islaam in a perfect manner)). Narrated by Aboo Daawud, no. 3258 and Ahmed, no. 5/355 and an-Nisaa’ee 7/6 and ibn Maajah, no. 2100, and authenticated by ash-Shaykh al-Albaanee in al-‘Irwaa’, no. 2576, and also by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/290.

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From ‘Abdur Rahmaan ibn Samurah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Do not swear by idols and by your fathers)). Narrated by Muslim, no. 1648.

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From Abee Hurayrah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Do not swear by your fathers, or by your mothers, or by idols, and do not swear except by Allaah, and do not swear except that you are truthful)). An authentic hadeeth, narrated by Aboo Daawud, no. 3248 and an-Nisaa’ee, no. 3769 and ibn Hibbaan, mo. 4357 and al-Bayhaqee 10/29, and authenticated by ash-Shaykh al-Albaanee (rahimahullaah) in Saheeh al-Jaami’, no. 7249, and also by ash-Shaykh Muqbil in as-Saheeh al-Musnad 2/341.

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From ‘Abdullaah ibn ‘Umar (radiyAllaahu ‘anhumaa) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears by other than Allaah, then he has committed (an action of) disbelief or association)). Narrated by Aboo Daawud, no. 3251 and at-Tirmidhee, no. 1535 and al-Haakim 1/18 and 4/297; and authenticated by adh-Dhahabee, and also by al-Albaanee in al-‘Irwaa’, no. 2561, and al-Bayhaqee 10/29, and at-Tayaalisee, no. 1896, and Ahmed 2/34 and 69 and 86 and 125, and ibn Hibbaan 10/199-200, and see al-Jaami’ as-Saheeh 1/279 and 6/321 of ash-Shaykh Muqbil ibn Haadee (rahimahullaahu ta’aalaa).

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From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) that he said: “No, by my father,” so the Messenger of Allaah ( peace be upon him) said: ((What is this? Verily, whosoever swears by something other than Allaah has associated)). Narrated by Ahmed 1/413-414 with an authentic chain.

This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 – The Prohibition of Swearing by Other Than Allaah

The Kind of Khawf (Fear) that is Shirk – By Shaykh Ahmed al-Wasaabee

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The Second: Shirk (Shirk of Fear)

It is that the slave fears someone other than Allaah, such as the Jinn, a dead person or other than that, as he fears Allaah or greater.

Allaah (ta’laa) says:

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salât (Iqâmat­as­Salât), and give Zakât, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allâh or even more. (An-Nisa 4:77)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

And our Lord (subhaana wa ta’laa) says:

 Therefore fear not men but fear Me . (Al-Ma’idah 5:44)

Explanation Of The Text By Shaykh Al-Wasaabee:

Explaining the verse in Sooratun-Nisaa’ (4:77), the shaykh mentioned that this verse was revealed concerning a group of Companions, who while they were in Makkah, were weak and oppressed in the land, and were not able to defend themselves and to fight in the path of Allaah (subhaana wa ta’laa). And then the Prophet (peace be upon him ) and His Companions were ordered to make Hijrah to Madeenah. And after they had made Hijrah, Allaah (subhaana wa ta’laa) ordered them to fight the kuffaar. And when this order came to them from Allaah (subhaana wa ta’laa), a group of them fell into association with Allaah (subhaana wa ta’laa) by fearing the people like they fear Allaah, or greater than they fear Allaah.

So it is not befitting for the creation of Allaah (subhaana wa ta’laa) to fear those who are like them, those who are also created. Those who are created from dust and clay, and those who are going to return to being clay.

And Ibn Rajb (rahimahullaah) said that this is not permissible, and that it is not befitting for the people to fear the creation as they fear Allaah (subhaana wa ta’laa). How can they fear the creation when they have been created from clay, and from dust, and verily they are to return back to it. And they are only to fear Allaah (subhaana wa ta’laa), who is the King and Owner of everything.

Explaining the verse in Soorah Aali Imraan (3:175), the shaykh highlighted the context in which this verse was revealed by mentioning the two verses that precede this verse.

Allaah (subhaana wa ta’laa) says:

Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” (Aali Imran 3:173)

So they returned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the Owner of Great Bounty. (Aali Imran 3:174)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad (Peace be upon him)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

So this verse informs us that the shaytaan tries to push the people to fear his allies. And Shaykh Ahmed mentioned that Allaah (subhaana wa ta’laa) is more entitled to be feared of, as He is the One who has created us, and has brought us from nothing in existence.

Explaining the verse is Sooratul-Maa’idah (5:44), the shaykh mentioned again that it is not befitting for someone to fear the people as one fears Allaah (subhaana wa ta’laa).

Posted from: Class 25 of ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

Making Ribaa (interest) permissible in the west – Shaykh Ahmed al-Wasaabee

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Shaykh Ahmed al-Wasaabee warns us of evil callers who make ribaa “halal,” evil callers such as Qaradaawe, Siraaj Wahhaaj

Question to Shaykh Ahmed al-Wasaabee: Some youth try to tell us that ribaa (interest) in the west is permissible. And they attribute this to al-Qaradaawee. So what is the ruling on the one who follows these types of rulings? And other people in the west have made similar statements, such as Siraaj Wahhaaj, and others like him. This is a very common thing, as many youth say that ribaa is permissible in the west because of necessity (i.e. you cannot purchase a house without a mortgage, and if you do not purchase a house, the Muslims will be in a state of weakness!, etc.).

Shaykh Ahmed al-Wasaabee: Allaah (subhaana wa ta’laa) has completed our deen for us. Allaah’s statement:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Al-Ma’idah 5:3)

So our deen is perfect, and it is perfect in every time and every place. So the one who has given the fatwa that working with ribaa, and eating ribaa is allowable in the lands of the west, then he is from amongst the people who are following the footsteps of shaytaan. And it is waajib upon us and the Muslims to enter into al-Islaam fully. And to accept al-Islaam in its entirety, in all of its forms, all of its orders, and all of its prohibitions. Allaah’s statement:

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). (Al-Baqarah 2:208)

So the ones who issued these fataawa, allowing ribaa in the lands of the west, then they are indeed following in the footsteps of shaytaan. And the deen of al-Islaam must be established and performed in all places, in Yemen, and in Makkah, and in Britain, and in America, and other than them; and the deen is not to be established in certain places and to be left off in other places.

And the ruling of ribaa is clear. Allaah (subhaana wa ta’laa) said: O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (usury) (from now onward), if you are (really) believers. (Al-Baqarah 2:278)

And if you do not do it, then take a notice of war from Allaah and His Messenger. (Al-Baqarah 2:279)

And He (taa’ala) said:

Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: “Trading is only like Ribaa (usury),” whereas Allaah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa (usury) shall not be punished for the past; his case is for Allaah (to judge); but whoever returns [to Ribaa (usury)], such are the dwellers of the Fire – they will abide therein. (Al-Baqarah 2:275)

And the Prophet (salallaahu ‘alaihiwasallam) said, “Every time a person increases in ribaa, then the end of his issue is to littleness and nothingness.”

And the Prophet (salallaahu ‘alaihiwasallam) did not make a distinction in these hadeeths, and Allaah (subhaana wa ta’laa) did not make a distinction in these ayaats, regarding times and places. And this is applicable to every time and to every place.

And the ones who change the deen and make it applicable in certain times and certain places, then they are the ones who follow their desires. Allaah’s statement:

Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. (Al-Jathiyah 45:23)

So it is waajib upon the believers to fear Allaah in these issues. Allaah’s statement:

Say (O Muhammad (salallaahu ‘alaihiwasallam) to these polytheists): “Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful.” Say (O Muhammad (salallaahu ‘alaihiwasallam)): “Has Allaah permitted you (to do so), or do you invent a lie against Allaah?” (Yunus 10:59)

And verily, the people who allow ribaa in the west have made a lie upon Allaah (suhbhaana wa ta’laa). And they have no justification for what they say. And the clear verses and the clear commands of Allaah and His Messenger are present. And there is no room for anyone to twist and modify them according to certain times and places. And these fataawa are false and far astray, and they come from the people who are not cautious in their deen. And my advise is that we do not ask about our deen except from the Ahlul-‘Ilm, the people known to be upon the Kitaab and the Sunnah, the Ahlus Sunnah wal-Jama’ah. And we do not ask about our deen from the Ahlul-Bidaah, such as Yusuf al-Qaradaawee, and others like him. So they are never to be asked about affairs of our deen, and never to be depended upon in their legal opinions. And they are to be warned against.

And Islaam calls the disbelievers to enter into al-Islaam, and calls them to fulfil the orders of Allaah (subhaana wa ta’laa) and to leave off His prohibitions. And from His prohibitions is ar-ribaa.

[And the shaykh warned us about these callers of evil (those who issue rulings making ribaa permissible in the west), and that they should be warned against, and to be stay away from.]

In summary, ribaa is not permissible in the west.

Benefit: It is not permissible to put money in banks that deal with ribaa. However, out of necessity, if a person fears that his money may be stolen, or that it may be robbed, or that it may be taken from him (if he does not place it in a bank); then in this instance, the ‘Ullema, like Shaykh ‘Abdul ‘Azeez ibn Baaz and others have issued fataawa that it is permissible for people to put their money in banks that deal with usury in order to secure their money. This is with the condition that they are not allowed to earn interest on this money. But if this fear is not a reality, then it is not allowed for any Muslim to place his money in banks that deal with ribaa, even if he fulfils the condition that he does not earn interest on his money. For verily, the banks benefit from those who place money in their banks.

Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], in the Q&A at the end of the 20th Chapter (The Danger of Ascribing Shirk with Allaah)

Hating Anything that the Messenger came with – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

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The Fifth Invalidator Of Islam

Those who hate anything that the Prophet came with are also disbelievers even if they act upon them.
The Qurâan says: “That is because they hate that which Allah sent down, so He has made their deeds fruitless.” (Soorah 47:9)

EXPLANATION OF THE TEXT BY SHAYKH AL-WASAABEE:

The shaykh read to us from the book, Explanation of the Nullifiers of Islaam, by Shaykh Muhammad ibn Abdul-Wahhaab (rahimahullaah), which was explained (sharh “Explanation of the Nullifiers of Islaam”) by Shaykh Abdul Azeez ibn Marzook. The shaykh read to us the following from the aforementioned book:

Whoever dislikes or hates something which the Prophet (Peace be upon him) came with, from his guidance or his rulings, then verily he has disbelieved in Allaah. And this is from the attributes of the hypocrites. The hypocrites who have nifaaq [hypocrisy] in belief. And this is nifaaq akbar (major hypocrisy) that takes one out of the fold of al-Islaam. A person who has this type of nifaaq, then he is in the lowest part of the hellfire.

So whoever hates something from the legislation of Allaah and the guidance of the Prophet (Peace be upon him), whether it be his rulings, or his orders, or his forbiddances, or what has come from the Prophet (Peace be upon him) concerning belief; then he has exceeded his bounds, and has exposed himself to a wrath that he cannot bear. And even if one were to work in accordance with and agree to what one hates from the rulings and legislations of Allaah, then this will not benefit him.

The one who hates the permissibly of having more than one wife in Islaam, and hates this legislation, then he is a disbeliever in Allaah, even though he may have more than one wife.

Similarly is the one who dislikes the legislation of Allaah for the witnessing of two women, which equals the witness of one man.

Likewise is the one who he hates certain legislations that have been affirmed through news of the unseen, and believes that they do not agree with the aql (intellect), and that they are not an actuality and a reality. The proofs for this are the verses in Soorah Muhammad (47:8-9). Allaah (subhaana wa taâlaa) has categorized them and made them disbelievers, the reason behind this being that they hate what Allaah has revealed.

Source for above :

Ten Invalidators of Islam – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

The Innovators Are Of Two Types (Al-Mubtadi’oon Qismaan) – Shaykh Ahmed Al-Wasaabee

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Class 44 of Lessons on Tawhid – from Dar-ul-Hadith, Dammaj, Yemen
by Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

TRANSLATION OF THE TEXT IN AL-QAWL-UL-MUFEED FEE ADILLATIT TAWHEED:

  1. Du’aah Ilaa Bid’atihim (Caller to the innovation).
  2. Ghayr Du’aah Ilayhaa (Those who do not call to it).

See Hadee as-Saaree of al-Haafidh Ibn Hajar (rahimahullaah) page 385.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Shaykh Ahmed mentioned that the majority of the scholars are upon this division of the people of innovation:

  1. those who call to their innovation and
  2. those who do not call to their innovation.

And it is mandatory upon us that we take caution from both categories. And the first category of people are more hazardous to the general people than the second category. And even the second category, those who do not call to their innovation, then caution must still be taken from them, for verily a person can be fooled by a particular persons’ statements and actions, because even though he may not be calling to his innovation directly and explicitly, but his actions and deeds are calling to his innovation, and this is very harmful to the slaves of Allaah, and they must take caution from this. And from the way of the Salaf was that they used to have complete caution from all types of people of innovation.

From Sa’eed ibn ‘Aamir who said: “I heard Ismaa’eel [i.e. Ibn Khaarijah] narrate, saying: ‘Two men from the people of the innovated sects came to Muhammad Ibn Seereen and said: “O Aboo Bakr we want to narrate something to you.” He said: “No.” They said: “Then may we recite an Aayah from Allaah’s book to you?” He said: “No, not even half of an Aayah!” He said: “Either you two get up and leave or I will get up.” So the two men stood up and left. So one of the people said: “What harm would it do to you for him to recite an Aayah?” He said: “I hated that he should recite an Aayah and that they would distort it and then it would enter my heart.” [Reported in Sharh Usool I’tiqaad Ahlis-Sunnah wal-Jamaa’ah of Imaam al-Laalikaa’ee, no. 242.]

So Shaykh Ahmed mentioned that Ibn Seereen (rahimahullaah) was scared that something might fall into his heart from the beautiful words of that person of innovation, even though he was not calling to his innovation. So the way of the Salaf is that the people of innovation, the Ahlul-Bid’ah, are not to be sat with, and they are not to be listened to, and Allaah (subhaanahu wa ta’aalaa) has made Ahlus-Sunnah wal-Jamaa’ah in sufficiency, and there is no need for the people of innovation, whether they are calling to their innovation or are not calling to it.

And from the people are those who say concerning the people of innovation that we take from them [i.e. the Ahlul-Bid’ah] that which is good, and we leave off the evil that is with them. And Shaykh Ahmed (hafidhahullaah) mentioned that this is a false statement, and it is an incorrect statement. And what is correct is that we do not take from the people of innovation in entirety. And there are great dangers in this [i.e. this false statement that we take the good and leave the bad], and the Shaykh mentioned a story that one of the early Salaf wanted to marry a woman who was known to be from a sect of the Khawaarij. And he hoped that by marrying her he might win her over to the Sunnah, but when he did marry her, it turned out that in fact she had pulled him to the beliefs of the Khawaarij.

The Religion of al-Islaam is Based on Two Mighty and Fundamental Principles – Shaykh Muhammad Al-Wassãbi

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Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal):

That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee):

That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him – Shaykh Muhammad Al-Wassãbi

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Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him (Man-Lam Yakfih Alqur’Aan Was-Sunnah Falaa Kafaahul-Allaah)

Translation Of The Text In Al-Qawl-Ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):
al-‘Allaamah Ibnul-Qayyim has mentioned in Zaad al-Ma’aad: 4/352:

His (ta’aalaa) statement:
Is it not sufficient for them that We have sent down to you the Book (the Qur’aan) which is recited to them? (Al-‘Ankaboot 29:51)

Then he said: ((Whosoever the Qur’aan does not heal, then may Allaah not heal him. And whosoever the Qur’aan does not suffice, then may Allaah not suffice him)) [Faman lam Yashfih al- Qur’aan, Falaa Shafaahul-Allaah, wa man lam Yakfih Falaa Kafaahul-Allaah]. End of quote.

And Aboo Ibraaheem [2] said: Whosoever the Book and the Sunnah does not suffice, then may Allaah not suffice him. And whosoever the Book and the Sunnah does not satisfy, then may Allaah not satisfy him [Wa man lam Yakfih al-Kitaab was-Sunnah Falaa Kafaahul-Allaah, wa man lam Yaqna’ bil-Kitaab was-Sunnah Falaa Aqna’hul-Allaah].

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

We find many of the people of innovation following the statements of their leaders in misguidance, and beautifying this to themselves and to the people, and leaving off the guidance of the Kitaab and the Sunnah. So the phrases that are mentioned in this chapter are supplications against these people and their likes, from the people of innovations and desires, those who are not satisfied, and do not find comfort in the Kitaab and the Sunnah, then these are supplications against them.

[2] And he is the writer, ash-Shaykh Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee (hafidhahullaah).

Posted from Class 43 this Excellent Book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

Making The Graves Into Roads, Playing Fields And Car Parks – Shaykh Muhammad Al-Wassabi

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Question:

It is permissible to make graveyards into roads and car parks, and to build shops upon them and other types of insults?

The Answer, and Allaah is the One who Grants Success:

Verily, insult and oppression is prohibited whether that is upon the living or upon the dead. Rather, it is more severely prohibited upon the dead due to these two noble Prophetic Hadeeths:

1 – From Abee Hurayrah (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said: ((That one of you should sit upon hot coals, and thereby burn his clothes and then his skin, is better for him than sitting upon a grave)). Reported by Muslim, no. 971.

2 – From ‘Uqbah ibn ‘Aamir (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said:
((For me to walk on coal or on a sword is more beloved to me than to walk upon the grave of a Muslim. And I would take more caution around a grave than when I relieve myself or in the middle of the market)). Narrated by Ibn Maajah: 1/499 with an authentic chain of narration. See al-Jaami’ as-Saheeh of ash-Shaykh Muqbil (rahimahullaahu ta’aalaa) 2/280.

I say:
Based upon this, it is not permissible for a Muslim who believes in Allaah and the Last Day to harm his Muslim brother, be he living or be he dead. And it is upon the state authorities to prevent the oppression of those who take the graveyards as roads and markets and places of sitting and resting. And it upon the scholars to clarify the truth that is with them, and Allaah is the One who Grants success.

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) said in al-Iqtidaa’, page 325:

( For verily the grave of a Muslim has a status as has come in the Sunnah, as it is the house of the Muslim who has died. So nothing is to be placed upon it from the impure things (an-Najaasaah), and this is in agreement with all the scholars, nor is it to be walked upon, nor is it to be leaned upon, and this is with us and the majority of the scholars (Jamhoor al-‘Ulamaa’). And they are not be present in the neighbourhood of those who harm the dead with statements and evil actions. And it is beloved and wanted that a person visits and sends Salaams upon the person of the grave, and makes Du’aa’ for him. And if the status of the dead person is high, then this right is even more valid ).

And al-‘Allaamah al-Albaanee (rahimahullaah) said in Ahkaam al-Janaa’iz, pages 298-299:

(( And from this we know the prohibition of what some of the Islaamic governments do from the erasing of some of the graveyards of the Muslims, and the digging for the reason of improving living conditions, without any consideration for the status of these graveyards, and without any consideration of the prohibition of walking over them and the breaking of their bones, and other than this.

And no one ponders if the arranging of housing affairs makes allowable these types of opposition. Verily, this is not allowed. For verily, these are not from the necessities (ad-Darooriyaat), but they are from that which reaches perfection. And it is not allowed to inflict this type of opposition and harm upon those who have died. So it is upon those who are living to arrange their affairs without harming those who have died.

And it is truly amazing that you find some of these governments that they have a great concern and value for some stones and old buildings which have been built around the graveyards of the dead, more than they have value and concern for those who have died themselves. And verily, if some of these stones and ancient sites were to suffer some damage in their building designs, then they would go out of their way to alter and fix their building designs. But if it were a dead person, they have no value for it. Because they consider this to be from ancient rare objects which must be preserved! As for the graves of the dead, then they do not preserve them from these people! )) End.

And Shaykh Muqbil ibn Haadee al-Waadi’ee (rahimahullaah) was asked – about making the graveyards into marketplaces. As is mentioned in Qama’i al-Ma’aanid 1/165.

So he responded: (( The graves are considered the houses of the dead, and it is not allowed for anybody to sit on a grave, and it is not allowed for cars to drive over the graveyard, and it is not allowed for anyone to sit upon the grave … And it is not allowed for the people to walk upon the graveyard, and it is not allowed for the graveyard to be changed into a playground or a learning center or a school or a Masjid, and other than these from the interests of the people … And it is obligatory upon the Muslims that they stop doing this, and even if a person were to build a five-storey house or higher than this upon a graveyard, then it would still not be allowable for him to live in, because the Prophet ( Sallalaahu Alaihi wa Sallam) has forbidden that people sit on the grave.

The End

The above is taken from Class 45 of the below most excellent book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

Al-Mutawakkil : One Who depends upon Allah – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

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One of the names of Prophet Muhammad (Peace be upon him)

Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:

‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”

Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]

Source for the above:

Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen. These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

The People Divide into Four Categories with respect to Sincerity and Adherence to the Guidance of the Prophet (Sallalaahu Alaihi wa Salam)

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Source :Class 42 from Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen new

These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

al-Qisam al-Awwal (The First Category):

  1. They do not want by this from the people a recompense or thankfulness, and nor do they seek a high position with them, and they do not seek praise and position in their heart, and they are not fleeing from their rebuke. Verily, they see the people [who are alive] in the position of the people of the grave, those who do not control for them harm or benefit, or life or death, or resurrection. So actions for the people, and seeking a position with them,and hoping in harm or benefit from them [i.e. the general people], is not from them [i.e. these category of people]. Verily, it is from those who are ignorant of the situation and ignorant of their Lord. And whoever knows the people and puts them in their proper places, and knows Allaah, is sincere in his actions and his statements and his givings and his forgivings and his love and his hatred. So no one does actions and deeds for the creation other than Allaah except that he is ignorant of Allaah and ignorant of the creation. For verily, the one who knows Allaah and knows the people prefers actions and deeds for Allaah over actions and deeds for the people.
  2. So their actions, all of them, are for Allaah, and all of their statements are for Allaah, and their giving and their forgiving is for Allaah, and their love is for Allaah and their hatred is for Allaah, and their actions, both in the apparent and the hidden, are for the face of Allaah alone.
  3. Those who have gathered between Ikhlaas (sincerity) and Mutaabi’ah (following the guidance of the Prophet).
  4. And like this their actions, all of them, and their worship is in agreement with the command of Allaah, and with what He loves and what He is Pleased with. And Allaah does not accept from the people any action except this. And Allaah has tested His servants with life and death, so He said: Who has created death and life, that He may test you which of you is best in deed. (Al-Mulk 67:2)

And He has made that which is upon the earth as a beauty for them upon the earth so that He may test them which of them are best in actions and deeds. al-Fudayl ibn ‘Iyyaad said: A beautiful action (al-‘Amal al-Hasan) is that which is sincere (Akhlasuh) and that which is correct (Aswabuh).

They said: Oh Abaa ‘Alee, what is sincere and what is correct? He said: Verily, if the action is sincere (Khaalis) but it is not correct (Sawaab): it is not accepted (Lam Yuqbal), and if it is correct but it is not sincere: it is not accepted, until it is sincere and correct. And a sincere [action] is: that which is for Allaah, and a correct [action] is: that which is upon the Sunnah.

And this is mentioned in His statement:

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (Al-Kahf 18:110)

And in His (ta’aalaa) statement:

And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a Muhsin (a good-doer). And follows the religion of Ibraaheem (Abraham) Haneefaa (Islaamic Monotheism – to worship none but Allaah Alone). (An-Nisaa’ 4:125)

So Allaah does not accept from the actions except that which is done sincerely seeking His Face, and that which is in agreement with His Order, and other than this is not accepted, rather it is repelled back on the person who does it at a time when he is in most need of it, and it is turned intoscattered ashes.

And in as-Saheehayn [i.e. al-Bukhaaree and Muslim] from the narration of ‘Aa’ishah (radiyAllaahu ‘anhaa) who narrated from the Prophet (Peace be Upon him), that he said: ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). And in the narration from Muslim: ((Whoever does a deed that is not ordered by us will have it rejected)).

So every action that is not in agreement [with the Sunnah], then it does not increase its doer except in distance away from Allaah, for verily Allaah (ta’aalaa) is only worshipped with what He has ordered to be worshipped with, not with opinions (Aaraa’) and desires (Ahwaa’).

al-Qisam ath-Thaanee (The Second Category):

  1. Those who have no sincerity and have no adherence to the Sunnah,so their actions and deeds are not in agreement with the legislation, and they are not sincere to the One who is worshipped.
  2. They are like the ones who beautify themselvesto the people, showing-off to them with that which Allaah has not decreed and that which the Messenger has not informed the people of. And they are the evilest of creation (Shiraarul-Khalq).
  3. And they are the most disliked and the most hated of people to Allaah (‘azza wa jall), and they havethe biggest portion of His (ta’aalaa) statement: Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. (Aali Imraan3:188)
  4. They are happy with what they do from innovation (Bid’ah) and misguidance (Dalaalah) and association (Shirk), and they love that they be praised as they are the followers of the Sunnah and the people of sincerity – and they are not from the people of the Sunnah or sincerity (Ahlus-Sunnati wal-Ikhlaas) –
  5. And this category of people are numerous, from the people who have gone astray from the ones who are alienated from the people of knowledge (‘Ilm), and poverty (Faqr), and worship (‘Ibaadah), from the Straight Path (Siraatul-Mustaqeem).
  6. For verily they do actions of innovation and misguidance to show-off and to be heard-off, and they love to be praised for that which they have not done from the following of the Sunnah, and possessing sincerity and knowledge. So they are the people of hatred and misguidance (Ahlul-Ghadabi wad-Dalaal).

al-Qisam ath-Thaalith (The Third Category):

  1. The one who is sincere in his actions and deeds,but his actions and deeds are not in agreement with the order of Allaah.
  2. And they are like the ignorant worshippers and the ones who are from the path of abstinence (Zuhud) and poverty (Faqr).
  3. And they are the ones who worship Allaah with other than what He has decreed and legislated, and they believe that their worship is bringing them close to Allaah.
  4. And they believe that listening to clapping and whistling is bringing them close to Allaah, and being isolated and leaving off the Jumu’ah [i.e. the Friday prayer] and the Jama’ah [i.e. the mandatory prayers] is also being close to Allaah, and continuing the fast until the night is also being close to Allaah, and fasting the two holidays (Siyaam al-‘Eedayn) of al-Islaam is also a way of being close to Allaah.
  5. And they try to get close to Allaah with actions of innovation (Bid’ah) and disobedience (Ma’aasee).
  6. So the sincerity of a person in this state does not benefit him because these actions that he does are from the actions of innovation. And the actions of the innovator are not accepted, and the proof being in the Hadeeth of Umm-ul-Mu’mineen ‘Aa’ishah (radiyAllaahu ‘anhaa), raised to the saying of the Prophet (Peace be upon him): ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). Agreed Upon [i.e. reported by al-Bukhaaree and Muslim].

al-Qisam ar-Raabi’ (The Fourth Category):

  1. The one whose actions are in accordance with the Sunnah, but they are for the sake of other than Allaah.
  2. Such as obedience of the ones who show-off, and like the ones who fight to show-off, and because of great pride and great courageousness. And he does the Hajj so that it may be said that he has performed the Hajj.
  3. And he reads the Qur’aan so that it may be said that he reads the Qur’aan.
  4. And the actions of these people, from the apparent they seem righteous, but they are not righteous since they are performed for other than the sake of Allaah, so they are not accepted. Allaah (ta’aalaa) said: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him). (Al-Baiyinah 98:5)
  5. So they have not been ordered except that they worship Allaah with that which He has legislated and with sincerity to Him in all their worship.

And the people of sincerity and adherence (Ahlul-Ikhlaas wal-Mutaabi’ah), they are the people of:You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Al-Faatihah 1:5)

End of excerpt from the book Madaarij as-Saalikeen of al-‘Allaamah Ibnul-Qayyim (rahimahullaah) (1/95-97).

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
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