The Status of the Messenger and His Rights upon us – Shaykh Rabee

Compiled by   The Eminent Shaykh, the Muhaddith Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya


All praise belongs to Allaah and peace and prayers be upon the Messenger of Allaah and upon his family and his companions and all those who follow his guidance.

To Proceed:

This is a lecture explaining the status of the Messenger of Allaah and his rights upon this Ummah, which is the Ummah of those who have accepted Islaam and of those who are called to Islaam, from the Jinnand mankind.

Indeed the noble Messenger of Allaah – sallAllaahu alayhi wa sallam – has a great status, and a very high position which none from the creation can reach, since he is the leader of the sons of Adam on the Day of Judgment.  Adam and whoever came after him is under the Messenger’s flag- sallAllaahu alayhi wa sallam.

He was given the great intercession which the other great Messengers excused themselves from.  This great intercession that Allaah chose especially for him and preferred it for him above all the worlds.

Without doubt, his Lord Azza wa Jaal honored him and favoured him with abundant miracles which Allaah never gave to the other Prophets – Alayhim as-Sallam- and yet Allaah has given all of them high positions.

On the authority of Abu Huraira that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ” I was preferred over the other Prophets with six things: I was given eloquent speech, victory by frightening the enemy, the war-booty was made permissible for me, the earth was made as a means of purification and a place of worship, I was sent to all of creation and Prophet hood was completed with me.”

Saheeh Muslim (523)

As for the hadeeth of Jaabbir: ” … and I was given the right of intercession.”

Bukharee (328) and Muslim (521)

Allaah Ta’ala said, in clarifying the status of the Messenger of Allaah and explaining his noble characteristics:

<< 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. >> [at-Tauba: 128]

And Allaah Ta’ala said:

<< Indeed Allaah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the Qur’aan), and purifying them, and instructing them in the Book  and Al­-Hikmah, whilst before that they had been in manifest error.>> [Aal-Imraan: 164]

Allaah Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah.  And verily, they had been before in manifest error>> [Jummah: 2]

Allaah Ta’ala said:

<< O Prophet! Verily, We have sent you as a witness, a bearer of glad tidings and a warner.  As one who invites to Allaah, by His permission, and as a lamp spreading light.  Announce to the believers the glad tidings that they will have from Allaah, a Great Bounty.  And obey not the disbelievers and the hypocrites and harm them not.  And put your trust in Allaah, Sufficient is Allaah as aWakeel (Trustee, or Disposer of affairs). >> [Ahzaab: 45-48]

Allaah Ta’ala said, praising the Messenger and mentioning him and his status with Allaah and His blessings upon him:

<< Have We not opened your chest (heart) for you? And removed from you your burden, which weighed down your back? And raised high your fame?>> [ash-Sharh: 1-4]

Ibn Abbas said: ‘Exposed him to the light of Islaam.’

Sahl said: ‘With the light of Islaam.’

Al-Hasan said: ‘He filled him with wisdom and knowledge and He removed from you your burden which weighed down on your back.’

Imam as-Sa’adee -May Allaah have mercy upon him – said: “We will enrich him due to the legislations of the Deen and the Da’wah to Allaah, characterize him with noble manners and made him concerned with the hereafter and the ease of doing good actions, so he was not constrained nor oppressed << And removed from you your burden, Which weighed down your back? >>  And We removed from you your burden which weighed down heavy on your back is like the saying of Allaah Ta’ala: << That Allaah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path >> [al-Fath : 2]

<< And raised high your fame? >>

That we have raised your rank and we have made for you good high praise which none from the creation can reach.  So, Allaah is not mentioned except that His Messenger Muhammad – sallAllaahu alayhi wa sallam – is mentioned along with Him, like when entering into Islaam, also in the call to the prayer, the Iqama (the call at the time of standing for the obligatory prayer), in sermons and many other places where Allaah raises the mention of His Messenger Muhammad – sallAllaahu alayhi wa sallam.  His Ummah has love in their hearts for him and a highly regarded place, with splendour which no one other than him can have, which comes second to loving Allaah Ta’ala.

So, may Allaah reward him, on behalf of his Ummah, the best of what a Prophet can be rewarded with, on behalf of his Ummah.”  See ‘Tafseer as-Sa’adee’ for this Soorah.

Allaah swears with the Messenger’s great rank and He says:

<< Verily, by your life, in their wild intoxication, they were wandering blindly. >> [al-Hijr: 72]

Ibn Katheer -May Allaah have mercy upon him – said: ‘Allaah Ta’ala swears with the life of His Prophet – sallAllaahu alayhi wa sallam, and this is a great honour, a lofty station and befitting glory.

Umar bin Maalik an-Nakree said on the authority of Abu Jooza’ on the authority of Ibn ‘Abbas that he said: Allaah did not create anything, nor exempted anyone, more noble to Him than Muhammad – sallAllaahu alayhi wa sallam – and I have never heard that Allaah swears with the life of anyone other than the Messenger – sallAllaahu alayhi wa sallam.

Allaah says: <<Verily, by your life, in their wild intoxication, they were wandering blindly.>>

He says ‘by your life, by your life span, by your stay in the world, indeed in their wild intoxication they are blinded, i.e. that they play around.

And in another narration on the authority of Ibn Abbas: they are confused.

Allaah Ta’ala said, owing to His concern over His Messenger and His protecting him and honouring him:

<< By the forenoon (after sun-rise); And by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you.And indeed the Hereafter is better for you than the present (life of this world).

And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.  Did He not find you an orphan and give you refuge? And He found you unaware and guided you?

And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)?  Therefore, treat not the orphan with oppression, repulse not the beggar and proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).  > > [Soorah Dhuh]

Ibn Katheer said: Imaam Ahmad said: Abu Na’eem narrated to us that Sufyaan narrated to us on the authority of al-Aswaad bin Qayees that, I heard Jundub saying: The Prophet – sallAllaahu alayhi wa sallam – fell ill, so due to this he did not stand for the prayer for one or two nights.  Then, a woman came and said: O Muhammad, I do not see you except that your shaytaan has left you. [She said this meaning that he was not on guidance] so Allaah revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you>>

Ibn Katheer said: What was narrated by Bukharee and Muslim and Tirmidhee and Nisaa’ee from the way of al-Aswaad bin Qayees on the authority of Jundub bin Abdullaah al-Bajalee, then al’Alqee narrated with his narration, and also in the narration of Sufyaan bin ‘Uaynah on the authority of al-Aswaad bin Qayees, who heard Jundub say: Jibraeel delayed in coming to the Messenger of Allaah – sallAllaahu alayhi wa sallam – so the Mushrikoon said Muhammad’s Lord has forsaken him, then Allaah Ta’ala revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you. >>

Ibn Katheer continues:

This is an oath from Allaah Ta’ala where He swears by the forenoon (after sunrise) and of what He made in it of light.

<<And by the night when it is still (or darkens)>>

Which means it has become peaceful and dark -this was stated by Mujhaid, Qatadah and ad-Dhihaak and by other than them.  This is proof of the capability of the Creator.

Regarding the saying of Allaah Ta’ala:

<<Your Lord has neither forsaken you >>

Which means: Allaah did not leave the Messenger.

And : << nor hated you. >>

Which means: Allaah does not hate the Messenger.

<<And indeed the Hereafter is better for you than the present (life of this world). >>

Which means: ‘the place in the hereafter is better for you than this place.’  This is why the Messenger of Allaah – sallAllaahu alayhi wa sallam –was the one who abstained the most from this duniya from amongst the people and he was the one who rejected it the most out of the people, as is well-known [ by necessity ] from his biography.

So, when he was given the choice, at the end of his life, between staying in this duniya until its end and then entering into Paradise, or proceeding to Allaah Azza wa Jal, he chose what was with Allaah over this despicable, lowly Duniya.

The Messenger – sallAllaahu alayhi wa sallam – said: ‘I have no want of this earth.  Indeed my example and the example of this world, is like a rider who takes a nap under a tree, then he leaves that place and moves on.’

<< And verily, your Lord will give you (all good) so that you shall be well-pleased.  >>

Which means: (i.e. pleased) with what Allaah has prepared for him in the hereafter of the gardens of Paradise and great blessings, seeing his Lord and the lake, the intercession and the rest of what Allaah has honoured him with in the hereafter.

Then, Allaah mentions what He granted him of blessings.  Allaah protected him when he was an orphan and sheltered him until He chose him for His message.  He revealed the Book and the Wisdom to Him and taught him that which he did not know and what Allaah bestowed upon him was great.

Qadi ‘Aayaad -may Allaah have mercy upon him – said in his book ‘ash-Shifaa bi-Taareef Haqooq al-Mustafa’:   ‘This Soorah contains what Allaah honoured the Messenger with, praising him and Allaah exalting him, in six ways:

1- Allaah took an oath for him, regarding what Allaah had informed him about, in His Ta’ala saying:<< By the forenoon (after sun-rise); And by the night when it is still (or darkens);  >>

Which means: ‘I swear by the Lord of the forenoon (after sunrise)’, – this is from the greatest degrees of support.

2- An illustration of the Messenger’s status with Allaah and Allaah’s favour upon him, where Allaah says: << Your Lord has neither forsaken you nor hated you. >>

Which means: He did not leave you and did not hate you.  It has been said that it means, He did not neglect you after choosing you.

3- Regarding the saying of Allaah Ta’ala : << And indeed the Hereafter is better for you than the present (life of this world).  >> Ibn Ishaaq said: What you have in recourse to Allaah is greater than what Allaah has given you, of honour, in this world.

Sahl said: what has been stored for you, of the intercession, and the place of noble standing (maqaama Mahmooda) is better for you than what you have been given in this world.

4- Allaah Ta’ala’s saying << And verily, your Lord will give you (all good) so that you shall be well-pleased.   >>

This Ayaah is comprehensive: it contains all the different points of honour, types of happiness and the various blessings in the two worlds and more.

Ibn Ishaaq said: Allaah will make the Messenger pleased with success in the Duniya, and reward in the Hereafter.  It has been said that is the lake in Paradise and the intercession of the Messenger.

5- What Allaah has prepared for him from His blessings.  Allaah assigned bounties from Himself and blessings in the rest of theSoorah; from the guidance of Allaah where He guided the Messenger or guiding the people by the Messenger – this difference in meaning is due to the different Tafseer.

The Messenger had no wealth and Allaah made him wealthy by what He had given him, or by what Allaah had placed in his heart due to contentment and wealth.  The Messenger was an orphan and his uncle became affectionate to him and sheltered him.

It has been said: Allaah sheltered him – Allaah reminds him with this great favour and what is known, from Tafseer, is that Allaah did not neglect the Messenger when he was young, in a poor state and an orphan before he was well known as a Prophet.  Allaah did not forsake him, nor did He hate him, so what about after Allaah appointed and chose him for Prophet Hood.

Allaah commanded His Messenger to manifest His blessings upon him and to be thankful for what He had honoured him with, by announcing it and to commend it by mentioning this blessing, due to the saying of Allaah Ta’ala << And proclaim the Grace of your Lord (i.e. the Prophet hood and all other Graces) >> since, indeed, being thankful of blessings is talking about them.  This was specific for the Messenger and general for his Ummah.

Part 2 – The Excellence of the lineage of the Messenger

On the authority of Waatheelah bin al-Asqa -radiAllaah anhu – who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say: ‘Certainly Allaah chose a branch from the son of Isma’eel and chose the Quraish from this branch. He chose Bani Hashim from the Quraish, and He chose me from Bani Hashim.’

On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I was sent from the best of all the generations of the children of Adam, generation after generation until I was in the generation in which I was sent.’
Bukharee – Characteristics (3557)

He was Abul-Qaasim Muhammad bin Abdullaah bin Abdul Muttalib bin Hashim bin Abd Munaf bin Qoose bin Keelab bin Marra bin Ka’ab bin Luu’ee bin Ghalib bin Fahr bin Malik bin an-Nadhr bin Kananah bin Khuzaimah bin Mudrikah bin Ilyaas bin Madhar bin Nazzar bin Ma’d bin Adnaan. Up to here there is an agreement about its authenticity, as for after Adnaan then there is a difference of opinion.

There is no difference that Adnaan was from the sons of Isma’eel bin Ibraheem. What is correct is that Isma’eel was the one to be slaughtered, and that it was Ishaaq is incorrect.

Part 3 – The Messenger’s beautiful physical characteristics

On the authority of Abu Ishaq who said I heard al-Bara say: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – was the handsomest of all the people and had the best appearance. He was neither very tall nor was he short.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Also on the authority of al-Bara who said: The Prophet – sallAllaahu alayhi wa sallam – was of a moderate height having broad shoulders, his hair reached his ear-lobes. I saw him in a red cloak and I had never seen anyone more handsome than him.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Ishaq who said that al-Bara was asked: ‘Was the face of the Messenger of Allaah – sallAllaahu alayhi wa sallam – as bright as a sword?’ He said: ‘No, as bright as the moon.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of ‘Abdullah bin Ka’b who said: I heard Ka’b bin Malik talking when he stayed behind from the battle of Tabuk, saying: ‘When I greeted the Messenger of Allaah – sallAllaahu alayhi wa sallam – his face was glittering with happiness. Whenever Allaah’s Messenger was happy his face used to light up, as though it were a piece of the moon, and we used to know it (his happiness) from his face.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Anas – radiAllaah anhu – who said: I never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Messenger of Allaah – sallAllaahu alayhi wa sallam – nor did I smell a fragrance or perspiration better than the fragrance or perspiration of the Messenger of Allaah – sallAllaahu alayhi wa sallam.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Juhaifa who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam – went to a place called al-Batha’ at noon, performed wudu and prayed two Rakat Zuhr prayer and a two Rakatfor the ‘Asr prayer. A spear was planted before him and passersby were passing in front of it. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice and its fragrance was nicer than musk.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Part 4- His Noble Manners

Allaah Ta’ala said:

<< Noon. By the Pen and what the (angels) write (in the Records of men). You are not, by the Grace of your Lord, a madman. And verily, for you will be an endless reward. And verily, you are on an exalted standard of character. >>

‘Aeysha –radiAllaah anha – said: ‘That his manners were that of the Qur’aan.’

Allaah Ta’ala said:

<<And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh­ hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). >>


On the authority of Abdullah bin ‘Amr bin al-Aaas -radiAllaah anhumma –who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never used bad language neither did he say or do evil acts. He used to say ‘The best amongst you are those who have the best manners.’


On the authority of ‘Aeysha -radiAllaah anha – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- was never given the choice between two matters, except that he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would be the farthest away from it from amongst the people.

Allaah’s Messenger -sallAllaahu alayhi wa sallam- never took revenge for his own sake but when what Allaah had prohibited was transgressed,then he would take revenge for Allaah’s Sake.’


On the authority of Abu Sa’eed al-Khudri -radiAllaah anhu – who said: ‘that the Prophet was shyer than a virgin in her private living quarters.’


On the authority of Abu Huraira -radiAllaah anhu – who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never criticized any food, if he liked it he would eat it otherwise, he would leave it.’


On the authority of Anas bin Malik -radiAllaah anhu – who said: ‘I served the Messenger of Allaah -sallAllaahu alayhi wa sallam- for ten years. I swear by Allaah, he never said a harsh word to me nor did he question me as to why I had done such-and-such or why I had not done such-and-such in a particular way.’

In another wording: ‘I served him on journeys and while resident. I swear by Allaah he never said to me about what I did ‘Why did you do this like this?’ or about something that I had not done, ‘Why did you not do this in this way?’


Also on the authority of Anas -radiAllaah anhu- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam – was the best of the people in his manners.’


On the authority of Jabir bin Abdullah -radiAllaah anhu – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- never said no to anything that he was asked for.’


On the authority of Anas –radiAllaah anhu– who said Allaah’s Messenger -sallAllaahu alayhi wa sallam- was never asked for anything for the sake of Islaam except that he would give it.

Anas mentions that a man came to him and so he gave him some sheep.  The man then went back to his people and said: ‘O people accept Islaam, for Muhammad gives so much charity he has no fear of want.’


On the authority of Ibn Abbas -radiAllaah anhuma- that Allaah’s Messenger -sallAllaahu alayhi wa sallam- was the most prolific of people in doing good. He was generous to the utmost in the month of Ramadan. Indeed Jibreel -sallAllaahu alayhi wa sallam- would meet him every year during the month of Ramadan up until its end.  Allaah’s Messenger -sallAllaahu alayhi wa sallam- would recite the Qur’aan to him and when Jibreel would meet him, Allaah’s Messenger -sallAllaahu alayhi wa sallam- would be the most generous in goodness; more so than the blowing wind.


The intent of the meaning ‘more so than the blowing wind’ is that he was swift and comprehensive in doing good deeds.

Part 5 – The Prophet’s sallAllaahu alayhi wa sallam- Courage

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said that Allaah’s Messenger sallAllaahu alayhi wa sallam- was the best of the people, the most generous amongst them and he was the bravest of men.

One night the people of Madina felt frightened and they set forth in the direction of a noise when the Messenger of Allaah sallAllaahu alayhi wa sallam- met them on his way back, as he had gone towards that noise ahead of them.  He was on Abu Talha’s horse, which had no saddle over it, with a sword slung around his neck while he was saying: ‘There was nothing to be afraid of, nothing to be afraid of.’

He also said: ‘We found this horse like a torrent of water (very fast),’ whereas the horse had been slow before that time.

Saheeh Muslim

i.e. That this horse was slow but when the Messenger of AllaahsallAllaahu alayhi wa sallam- rode it, it was the fastest racing horse.

Abbas ibn AbdulMuttalib, the uncle of the Prophet sallAllaahu alayhi wa sallam- said: I witnessed the Day of Hunain with the Messenger of Allaah sallAllaahu alayhi wa sallam-.  Abu Sufyan bin al-Harith bin Abdul-Muttalib and I stuck close to the Messenger of Allaah sallAllaahu alayhi wa sallam- and we did not separate from him. The Messenger of AllaahsallAllaahu alayhi wa sallam- was on a white pony of his which was given to him as a gift by Farwatu bin Nufatha al-Juthaami.

When the Muslims fought the Kuffar, the Muslims retreated, but the Messenger of Allaah sallAllaahu alayhi wa sallam- began to gallop on his pony towards them.

Abbas said: I was holding onto the reins of the Messenger of Allaah’s –sallAllaahu alayhi wa sallam- pony trying to hold it back from speeding up and Abu Sufyan was holding the stirrup of Allaah’sMessenger sallAllaahu alayhi wa sallam-.

The Messenger of Allaah sallAllaahu alayhi wa sallam- said: ‘O Abbas, call the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions he was a man with a loud voice: So I said at the top of my voice: ‘Where are the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions: I swear by Allaah, they came back when they heard my voice just as the cows return for their calves.

They said: We are here, we are here!

He said: ‘Fight the kuffar.’

Then the narrator continues:  ………then the Messenger of AllaahsallAllaahu alayhi wa sallam- said: ‘Now the battle has become inflamed.’

Abbas said: Then the Messenger of Allaah sallAllaahu alayhi wa sallam- took some stones and threw them in the face of the kuffar and said: ‘They are defeated, I swear by the Lord of Muhammad.’

Abbas said: ‘I went to watch and the battle took place as I was watching. I swear by Allaah, just as he threw his stones towards them I saw their strength decline and saw them retreat.’

Saheeh Muslim

Then Imaam Muslim cites a summary of the hadeeth which mentions: ‘He said: ‘They are defeated, I swear by the Lord of Ka’bah. They are defeated, I swear by the Lord of Ka’bah.’ With theadditional wording: ‘Until Allaah defeated them and it was as if I was watching the Prophet of Allaah sallAllaahu alayhi wa sallam- chasing them on his pony.’

Narrated by Imaam Muslim

Also, from al-Bara’s hadeeth of the story of Hunain: The people turned to the Messenger of Allaah sallAllaahu alayhi wa sallam- and Abu Sufyan bin al-Harith was leading his pony.  So he got down, prayed and supplicated for Allaah’s help by saying:

‘I am the Prophet, this is the truth *** I am the son of Abd al-Muttalib

O Allaah, send down your help.’

Bara’ mentioned: I swear by Allaah when the battle grew fierce, we would seek protection by being close to the Messenger due to his bravery and even the bravest among us was would stand near the Prophet sallAllaahu alayhi wa sallam.

Narrated by Imaam Muslim

Muslim narrates the story of Hunain from the hadeeth of Salama bin al-Akwaa’ within which occurs: ‘So we gathered around the Messenger of Allaah sallAllaahu alayhi wa sallam-, he got down from his pony and grabbed a handful of dust from the ground, then he turned towards the faces of the enemy and said: ‘May these faces be disfigured.’ There was no-one from amongst them that Allaah created except that Allaah filled their eyes with dust from that handful of dust.  They turned back in flight.  Allaah the Exalted and Glorious defeated them and the Messenger of Allaah sallAllaahu alayhi wa sallam-distributed their booty.

Saheeh Muslim

Part 6- The Messenger of Allaah -sallAllaahu alayhi wa sallam- was the most knowledgeable about Allaah and had the most fear of Allaah

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said: ‘A group of three people came to the houses of the Prophet’s wives asking about the Prophet’s worship.  When they were informed about it, they regarded their own as insignificant and said: ‘Where are we compared to the Prophet -sallAllaahu alayhi wa sallam? Indeed Allaah has forgiven him his past and future sins.’

One of them said: As for me then I will pray all night.

The other one said: I will fast continuously and not open my fast.

The last one said: I will keep away from women and never marry.

When the Messenger of Allaah -sallAllaahu alayhi wa sallam- came he said: Are you those who said such-and-such. Then I swear by Allaah that indeed I am the most fearful of Allaah from amongst you and the one who has the most Taqwa of Him.  However, I fast and open my fast, I pray and I sleep and I marry women.  So whosoever does not desire my Sunnah is not of me.


On the authority of ‘Aeysha -RadiAllaah anha- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did an action and made a concessionfor it. When this reached some of the people from his Companions it was as though they disliked it and regarded it as insignificant.

When this reached the Messenger -sallAllaahu alayhi wa sallam- he stood, gave a sermon and said: ‘What is wrong with the people?  It reaches them that I have made a concession in a matter yet they dislike it and regard it as insignificant.  I swear by Allaah, indeed I am the most knowledgeable of them about Allaah and have the most fear of Allaah from amongst them.’

Bukhari narrated it in ‘al-‘I’tisaam’ & Muslim in ‘Fadail’

In the narration of Muslim: ‘When that reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- he became angry until the anger became apparent on his face.’

It was narrated by Bukhari in the chapter: ‘That which is dislikedregarding delving too deeply, disagreement and extremism in theDeen and Bida’.’  Then he mentioned the Ayaah:

? ?  ?  ?  ?  ?  ?  ?  ?   ?  ?  ?  ??    ? ??????: ???

<<O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allaah anything but the truth. >> [Nisa’:171]

An-Nawawi said: ‘In this hadeeth there is an encouragement to follow the Messenger -sallAllaahu alayhi wa sallam- a prohibition against delving too deeply into worship and a rebuke of abstaining from the permissible acts, doubting their permissibility.

It also shows the allowance of showing anger when there is a violation of the Sharia’ even if the one violating it brings an interpretation for it.  It also indicates to the maintenance of good relations by rebuking and showing dislike for an action via general statements and not by specifying the one who did it such that it is said: ‘What is wrong with the people’ or other similar statements.

The hadeeth also mentions that being close to Allaah is a reason for knowledge increasing.’

I (Shaykh Rabee’) say: the intent here is the clarification that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is the most knowledgeable about Allaah and the strongest of them in having fear of Allaah.  In this is a refutation of the ideology of the extreme Soofis who say: ‘Indeed I worship Allaah, neither fearing His Fire nor desiring His Paradise!’

There are also other texts which refute this falsehood.

Part 7 – Regarding the Messenger’s -sallAllaahu alayhi wa sallam- reliance upon his Lord –Azza wa Jal

Allaah says :

<< And obey not the disbelievers and the hypocrites, and harm them not (till you are ordered). And put your trust in Allaah, and Sufficient is Allaah as a Wakeel (Trustee, or Disposer of affairs)>>

[ al-Ahzab:48 ]

The Messenger -sallAllaahu alayhi wa sallam- was the best of those who adhered to Allaah and the best in reliance upon his Lord, the Lord of all the worlds.

Indeed Allaah saved and protected him from the plots of those who opposed him and from his enemies whether it was in the Makkan period or the Madini period, whether it was in the field of giving Dawa’ and conveying the Deen or in the field of battles and Jihad.  He used to have bodyguards in Madina but when Allaah’s statement was revealed : << Allaah will protect you from the people>> he pardoned his guards from their duty, relying upon Allaah – Azza wa Jal – trusting in the promise of his Lord.

On the authority of Jaabir bin Abdullaah that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.   When I reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions, I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

Jaabir said: We fell into a deep sleep. All of a sudden the Messenger began calling us so we came to him and found a Bedouin sitting near him.

The Messenger of Allaah said: ‘Indeed this person took my sword out of its scabbard while I was sleeping when I awoke he had taken it out of its scabbard and it was in his hand and he said to me: who will prevent me from killing you? I said: Allaah and here he is sitting.’  The Messenger of Allaah did not punish him.

Agreed upon

Bukhari – in the ‘Book of battles’ & Muslim in the ‘Book of Excellence’.

Part 8 : The Prophet’s sallAllaahu alayhi wa sallam- Compassion for his Ummah

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

On the authority of Abu Huraira Radi Allaahu anhuwho said: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

On the authority of Anas Radi Allaahu anhusaid:

‘I never saw any one more merciful with his family members than the Messenger of Allaah sallAllaahu alayhi wa sallam

Muslim ‘Book of Excellence’

On the authority of ‘Aeysha Radi Allaahu anha who said: that some Bedouins came to the Messenger of Allaah sallAllaahu alayhi wa sallam and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’


On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘He who does not show mercy, no mercy will be shown to him.’


On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim

Distinguished Characteristics of the Hadadiyaa – Shaykh Rabee bin Hadi

By The Shaykh, the Muhaddith Rabee’ bin Hadi al-Madkhali
Translated by Abbas Abu Yahya

Praise be to Allah; Allaah’s Peace & Praise be upon the Messenger of Allah, upon his family, upon his companions and upon whoever follows his guidance.

To Proceed:

Due to what took course, of the fitnah between the youth in Yemen and its tail has extended, and its branches spread out, so much so that it extended out in to other countries.  Many people began seeking for an explanation of the truth and an explanation of who is correct from the one who is wrong.

From the causes of these fitn, was that some of the students of knowledge accused some of the other students of having the Manhaj of Hadadi.

So I was compelled to explain this Manhaj, perhaps this will make it clear for many of the students of the truth, so they can differentiate between the Manhaj of the Ahl-ul-Sunnah, and the Manhaj of the Hadadi.

Then perhaps this may share, to a far distant in dealing with this fitnah, along with our promise to continue with explaining other issues, in response to this urgent request and a share in trying to end the fitnah.

Manhaj  of al-Hadaadeeyah

1- Their hatred towards the current scholars of the Manhaj as-Salafee, and their belittling them, claiming that they are ignorant and claiming that they are deviated, and lying upon them, especially the scholars of Madina.  And they over-reach this to Ibn Taymeeyah, Ibn al-Qayyim and Ibn Abee al-‘Azz, the explainer of ‘at-Tahawee’. The Hadaadeeyah drone on about them, so that they can destroy their status and reject their sayings.

2- The statement of the Hadaadeeyah, that everyone who falls into a bida’ is declared as a mubtadi (innovator), and Ibn Hajar, according to them is more severe and dangerous than Sayed Qutb.

3- Declaring a person a mubtadi, if he does not declare that the person who fell into a bida’ is a mubtadi, and the Hadaadeeyah show enmity towards him and battle against him if he does not.

It is not sufficient, according to them, to say: that such and such person has ashareeyah in him for example, or is asharee, rather you have to say:  that he is a mubtadi otherwise you will face war, hajr (being kept away from) and you will be declared as a mubtadi.

4- The Hadaadeeyah view an absolute prohibition of saying: ‘May Allah have mercy upon him” for the people of bida’, they don’t differentiate between a Rafidee, a Qadree, a Jahmee and between a scholar who fell into a bida’.

5- They declare a person as a mubtadi if he says:  “May Allah have mercy upon him’ upon the likes of Abu Hanifah, ash-Shawkani, Ibn al-Jawzi, Ibn Hajr, and an-Nawawee.

6- Severe enmity against the salafiyoon, no matter what they sacrifice of hard work in calling to salafeeyah and defending it, no matter how hard they struggled to oppose the bida, hizbeeyah and misguidance.

The Hadaadeeyah concentrate on the scholars of Madina and Shaykh al-Albaani – may Allah have mercy on him- because he is from the senior scholars of the Manhaj as-Salafee, and he was the severest of the scholars in dealing with the hizbeeyoon, the people of bida’ and the people of taasub (being biased).

One of the Hadaadee’s came to one of my sittings and accused Ibn ‘Uthaymeen of lying more than ten times, I became angry, severely angry, and evicted him from my sittings.

The Hadaadeeyah authored books and distributed tapes and they distributed claims against the scholars, and they filled their books and their tapes and their claims with lies and falsehood.

From the injustice of al-Hadaad is that the authored a book attacking Shaykh al-Albaanee and writing distortions against him. This book consists of about 400 pages in his handwriting, and if it was printed, perhaps it would reach 1000 pages, he called it “al-Khamees” which means a huge army which has a frontline, and a back defense and a heart with a right wing and left wing.

al-Haddad used to claim that he warns against Ikhwaan al-Muslimeen, Sayid Qutb and al-Jahaymaaneeyah but we don’t see anything authored by him, not even a small booklet, let alone something like his book ‘al-Khamees’.

7- Their extremism regarding al-Hadaad and their claim of his superiority in knowledge, where by they can overthrow the senior people of knowledge and the Manhaj as-Salafee.

The Hadaadeeyah taking their shaykh to the level of an Imaam without any debate, just like the followers of the one who is affected with a craze for power.

They also say about the one who has reached a high level of knowledge, that it is upon him to sit at the feet of Abu Abdullaah al-Hadaad and Umm Abdullaah.

8 – The Hadaadeyah try to impose their selves upon the scholars of the Salafeeyah in al-Madina and of other places, accusing them of lying, so they say : so and so is a liar, such and such is a liar.

They try to show an appearance of love for the truth and striving for it, but when the lies of al-Hadaad were made clear with the evidences and proofs, Allaah exposed the reality of their  situation and what they concealed of great evil, but it only increased them in their attachment to al-Hadaad and their exaggeration regarding him.

9- They are distinguished with cursing and hard-heartedness and violence, to the extent that they would threaten the Salafeeyoon with violence, and it even reached to the point that they physically beat some of the Salafeeyoon.

10- They curse specific people, to the extent that some of them curse Abu Hanifa, and some of them pronounce takfeer upon him, (take him out of Islaam).

When al-hadaad sees any statement whether correct or false he says ‘this is heresy’, which makes one feel that this man is a hidden Takfeeri.

11- Pride and stubbornness leads to rejecting the truth, similar to the other extremists of the ahl-ul-bida’.  So everything that the ahl-ul Madina put forward as a clarification of the deviances of al-Hadaad away from the Manhaj of the Salaf, and that he rejects the Manhaj of the Salaf;  so by these actions of theirs, they are the worst of the Islaamic sects, they are the most evil in their behaviour and partisanship.

12- They used to ascribe themselves to Imaam Ahmad a lot, so when it was clarified to them the opposition of al-Hadaad for Imaam Ahmad’s stance towards the ahl ul bida’; they denied this and began accusing those who had ascribed this to Imaam Ahmad. Then al-Hadaad said : ‘If this is true about Imaam Ahmad, then verily we do not blindly follow him.’

The Hadaadeeyah do no love the truth nor do they seek it, rather they want fitnah and to tear apart the Salafeeyeen.

Along with their extremism, the Salafeeyoon see the connections that some of them have with the Hizbeeyeen and some of them have connections with the fusaaq (corrupt people), and at the same time they battle the Salafeeyeen, and show a hatred, which is very severe, and perhaps they are concealing a lot more evil, and Allaah knows best with what they plot.

So if Abul-Hasan clarifies for us, with clear evidences that those who accuse him of hadaadeeyah, are really they themselves who have these characteristics, then we will not leave off striving to condemning them with al-Hadaadeeyah, rather we will force them back, by writing about them and warning against them, and attach them to al-Hadaadeeyah with out any consideration.

And if Abul-Hasan is not capable of doing this, then it is upon him to repent to Allaah Azza wa Jal and proclaim his repentance publicly, other wise we will not  leave off striving to support the other people and in making victorious the Manhaj as-Salafee which we are upon, and we will defend the Manhaj and we will defend them.

It is upon the truthful Salafeeyeen that they make them victorious and aid the Manhaj which they are following, and they should cut off from the one who oppressed them  and has oppressed their Manhaj, and beware, beware that one of them should fall into that which al-Hadaadeeyah fell in to, or even falling in to some of what they fell in to, and this is the field of knowledge to be able to differentiate between the truthful and the liar, like Allaah Ta’ala said :

(( Alif, Laam Meem, do the people think that they will be left alone, because they say: we believe, and that they will not be tested. Indeed We tested those who were before them. Allaah will certainly make it known, of those who are truthful and those who are liars. ))

I ask Allaah the most Kareem, the Lord of the great ‘Arsh that He protects all the Salafeeyeen everywhere from falling into this trial, especially in the land of Yemen where the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam –  has appeared, according to the Manhaj as-Salafee.

Written by

Rabee’ bin Hadi al-Madkhali

20 / 2 / 1423 AH

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.

The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books – Shaykh Rabee

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing

Excerpt from the forthcoming Al-Ibaanah Publication “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups”, may Allaah facilitate it!

About the Book:

This is a translation of a chapter from the book Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutubi wat-Tawaa’if (The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups) written by Shaikh Rabee’ Al-Madkhalee. This book has been highly praised and recommended by the scholars, and has become a classical work in its own time.

In this book, Shaikh Rabee’ Al-Madkhalee clarifies the correct methodology of Ahlus-Sunnah with regard to criticizing, explaining its foundations and principles and relying on the various statements of the Salaf (predecessors) to support his points. The book is primarily geared towards refuting a false concept that has crept into the Muslims’ ideologies and slogans in recent times, which is the principle of Muwaazanah. This principle dictates that when someone criticizes a person, book or group, he is obligated to also mention the good qualities of that person, book or group along with his criticism. By doing this one would be creating a balance and thus applying “fairness”, hence the term Muwaazanah, which means to make a balance, which in this case means a balance between the good and the bad aspects.

In this specific chapter of the book, Shaikh Rabee’ brings many quotes from the Salaf showing that it was from their methodology to warn against innovators and their books without requiring themselves to mention their positive aspects.

Quotes from the Book:

“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”

“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”

“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.

So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!

The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.

So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”

“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.

From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!

From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”

[Download the Book Here]

The Effect of the Knowledge & Guidance the Messenger of Allaah came with – Shaykh Rabee

By Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee

Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said:

“The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation.

The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others.

The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.”

(Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])

Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.

Vocabulary in the Hadeeth:

Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.

Hudaa: (Guidance) means that which leads one to what is being sought

Ghaith Katheer: abundant rain

Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth

Kala’: (vegetation) is applicable to both wet and dry vegetation

`ushb: (grass) refers to fresh produce

Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water

Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.

An Explanation of this Parable:

The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.

Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An’aam: 122]

The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance.

Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.

1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.

2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using.

This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]

3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.

He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.

So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it.

Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]

And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]

And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]

And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).

And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.

Benefits from the Hadeeth:

1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.

2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.

3. The virtue of knowledge, teaching and spreading good to the people.

4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.


[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)

[2] Book of Virtues: (no. 15), (2282)

[3] (4/399)

[4] Sunan Ibn Maajah (1/230)

Introduction to the book “Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups” – Shaikh Rabee

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutub wat-Tawaa’if

Verily, all praise is for Allaah. We praise Him, we seek His assistance and we ask Him for His forgiveness. And we seek refuge in Him from the evils of our souls and from the evils of our actions. Whosoever Allaah guides, there is none that can lead him astray. And whosoever is lead astray, there is no guide for Him.

I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and His Messenger.

To proceed:

Indeed Allaah sent Muhammad with the Guidance and the Religion of Truth, in order that it can gain supremacy over all religions, even though the disbelievers may hate it.

And Allaah commanded His Messenger (sallAllaahu ‘alayhi wa sallam) to establish the call (da’wah) to Him with wisdom, fair admonition and arguing that is done in the best manner. Likewise He commanded him to openly declare the truth, as He says: “So proclaim openly that which you have been commanded, and turn away from the polytheists.” [Surah Al-Hijr: 94]

And He commanded him to wage Jihaad against the polytheists, disbelievers and hypocrites, by way of the Qur’aan, the sword and the spear, to the point that there would remain no more fitnah and the Religion would all be purely for Allaah alone. And so that the word of the disbelievers can become the lowest (in the land) and so that word of Allaah can be the highest.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) rose to fulfill this great obligation of professing the truth and performing Jihaad for the sake of Allaah – the way it should be performed – up until the day he died.

Then his (sallAllaahu ‘alayhi wa sallam) rightly-guided Khaleefahs continued upon his methodology after him – and so they waged Jihaad against those Muslims who apostated in the Arab peninsula (after the Prophet’s death). This was such that they brought this crucial movement of apostasy to an end. Then they carried the banner of Jihaad to all parts of the world and Allaah gave them victory over the strongest forces of kufr (disbelief) at that time – the Persians, the Romans and others. And so this brought to reality Allaah’s promise:

“Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy in the land as He granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me. And whoever disbelieves afterward, then those are the evildoers.” [Surah An-Noor: 55]

The Commander of the Believers, ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) – the ingenious one through whom Allaah gave glory to Islaam – served as a preventive barrier and a closed door in the face of fitan (trials), corruption and evil. So the heretics and fire-worshippers (Majoos) conspired against him and eventually carried out their plot by murdering him. So he went back to his Lord as a martyr, after having filled the earth with justice, Eemaan and light. But that firm and solid door (which he had established) fell apart after his death and so the various forms of fitnah entered and penetrated into the ranks of the Muslims during the time of the noble Khaleefah ‘Uthmaan Ibn ‘Affaan (radyAllaahu ‘anhu). And it grew worse and worse to the point that it led to the death of this Khaleefah. So he too, went back to his Lord as a martyr that was wronged.

As a result of these afflictions, there transpired that which occurred between the fourth righteous Khaleefah ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah Ibn Abee Sufyaan (radyAllaahu ‘anhumaa). However, they were both mujtahids in that matter – so the one who was correct earned two rewards, while the one who erred was given one.

Then there came to pass the fitnah of the people of innovation from the Khawaarij – those whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) described, concerning their excessiveness in worship, as: “They will shoot out from the Religion just as the arrow shoots out from the (hunted) prey.” And he (sallAllaahu ‘alayhi wa sallam) described them as: “The worst of mankind and creatures.”

And he (sallAllaahu ‘alayhi wa sallam) said: “They are the worst of those below the surface of the heaven” and “Kill them wherever you find them, for indeed, he who kills them will have a great reward with Allaah.” [Agreed Upon]

As well as that which holds the greatest warning to those who call towards being close and having sympathy for the innovators – in that they are worse, more vile and possess more dangerous plots and schemes (than the innovators do). That was why ‘Alee (radyAllaahu ‘anhu) killed these individuals as he was commanded to by the Messenger of Allaah.

Then there appeared the fitnah of the ideologies of the Raafidah and the Zanaadiqah. And ‘Alee (radyAllaahu ‘anhu) did not see anything more fitting to cure the hearts of the believers other than to burn them in fire. And he received aid from those noble Companions who took part in this campaign.

So this is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and his righteous Companions prescribed for us from firmness and determination when dealing with innovators and heretics.

Then as time passed on and the best of generations came to an end, the innovations grew worse, their domains widened and their sects became many. Thus it became a reality what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) informed us of and warned us about, when he said:

“You will follow the ways of those who came before you inch by inch and cubit by cubit, such that if they were to enter into the hole of a lizard, you would surely follow after them.” We said: “O Messenger of Allaah! Do you mean the Jews and the Christians?” He said: “Who else?” [1]

And when he said:
“The Jews divided into seventy-one sects and the Christians divided into seventy-two sects. And my ummah will divide into seventy-three sects. All of them will be in the Hellfire except one.” They said: “Which one is it, O Messenger of Allaah?” He said: “The one that adheres to that which I and my Companions are upon.”

And in another wording, he (sallAllaahu ‘alayhi wa sallam) said: “It is the Jamaa’ah.” [2]

The scholars of Islaam such as Ibn Al-Mubaarak, Yazeed Ibn Haaroon, Ibn Al-Madeenee, Ahmad Ibn Hanbal, Al-Bukhaaree, Al-Khateeb Al-Baghdaadee, Ibn Taimiyyah and Ibn Rajab have interpreted this saved and victorious sect as being Ahl-ul-Hadeeth and those who adhere to their methodology. Many of these interpretations of theirs occur when mentioning the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying: “There will not cease to be a group from my ummah triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until Allaah’s order (promise) comes to pass and they are upon that (condition).”

So this group did not cease to exist ever since the time when the calamities originated and the desires created divisions within the ummah, resulting in the number (seventy-three) mentioned above. This group did not cease to be upon Allaah’s command, calling others towards the truth and spreading the sciences brought down from the prophethood. Nor did they desist from safeguarding and protecting the Religion. Nor did they refrain from refuting the schemes of the conspirators, the false claims of the liars and the distortions of the ignorant. Neither the abuse and plotting of the schemers nor the evil planning of the conspirators was able to prevent them from doing that. And the difficulties that they experienced did not increase them, except in further confirming the truth and displaying strength in the face of falsehood. Such was the case during the times of Imaam Ahmad and ‘Abdul-Ghanee Al-Maqdisee and during the time of Ibn Taimiyyah.

Then Allaah paved the way for the da’wah of the Imaam, the reformer, Shaikh Muhammad Ibn ‘Abd-il-Wahhaab in the Arab peninsula – the site of revelation and the place of the Message. But this only came after the darkness of ignorance, misguidance and disorder had reigned over it for generations. So he raised the banner of Tawheed and held high the flags of Islaam. And due to his efforts and the efforts of his brothers from the people of Tawheed and the Sunnah, a state based upon Tawheed and the Sunnah was established. But the ongoing battles between them and the people of falsehood continued and progressed to a standstill, until the state of Tawheed and the Sunnah finally became settled and its foundations firmly rooted at the hands of the king ‘Abd-ul-‘Azeez and his Muslim brothers, who were sincere warriors and truthful scholars.

And thus the light of Tawheed and Eemaan spread throughout the world, removing the darknesses of Shirk and innovation from here and there. This came about by way of the distribution of the books of the Salaf As-Saalih (righteous predecessors), such as those on the subjects of Hadeeth, Tafseer and Tawheed, and especially those of Shaikh-ul-Islaam Ibn Taimiyyah and Ibn Al-Qayyim. It came about by way of the founding of schools of various grade levels, beginning with elementary schools and continuing onto universities and institutes of higher and specialized studies. This was in connection with the centers of da’wah that were spread out both inside (Saudi Arabia) and outside of it, in order to carry the message of Tawheed and the Sunnah. As well as all those other things which took sleep away from the opponents of Truth and Tawheed from amongst the secularists, Jews, Christians, communists and deviant innovators such as those who form into sects, parties and movements.

However, the most dangerous of these (above) categories and the ones who produced the worst consequences were the people of innovation – the spiteful ones that are filled with hatred. This is since by their plotting, scheming and their camouflaging of themselves behind the cover of the Sunnah, they were able to penetrate every barrier. Thus they managed to pour into every crack from these schools, universities and masaajid. And they were able to create a group that carried their ideologies, whether all of it or some of it, and whether intentionally or unintentionally.

So this group – which they had trained and prepared according to the way they saw fit – began to form movements calling the people towards these ideologies in the universities, schools and elsewhere. And they upheld it by becoming active in this place and in that place. And these were crucial and significant times in which the da’wah (call) to Allaah had a great need for enthusiastic and active individuals that would raise its flag with firmness and conviction, fighting the armies of falsehood, schemes and plots and thus turning them back upon their heels in disgrace

So then using the name of Salafiyyah and the names of justice and fairness, this group was able to present the innovators – those who waged war against the people of Sunnah and Tawheed in their own land – as ones who were oppressed. And they corrupted the minds and the beliefs of many of the youth, distorting the image of the Salafi Manhaj and its adherents in the eyes of the youth. Then the figureheads within this group began calling towards a “new methodology” with regard to criticizing methodologies, ideologies, books and individuals – and they claimed that this was the methodology that was just and fair. So many of he youth and those who wrote in their favor began to think that such was the correct way. Rather, they even claimed that it was the methodology of Ahl-us-Sunnah wal-Jamaa’ah! And this spread and circulated in the writings of some of those who ascribed themselves to the Salaf. And it had an effect on many of the youth, such that they accepted it and clung onto it, thinking that it was the truth and that it was just. And then unfortunately, that began to become deeply rooted in their hearts and they did not realize that this was a way of thinking that was foreign to Islaam and Muslims. This view crept into them from their enemies in the same manner that other (deviant) ideologies had crept into Islaamic societies.

The effects of this methodology became clearly apparent in the conversations, debates, writings and attitudes of many of the youths and teachers. So this methodology began to take firm root in the people’s hearts. And from its evil consequences was that it weakened the principle of Al-Walaa wal-Baraa (loyalty and disassociation) to Allaah and for the sake of Allaah, and to the methodology of Allaah and those who adhere to it – those whom it is obligatory to love and to be loyal to for the sake of Allaah. Instead there became manifest the loyalty, love and esteem for the callers, books, ideologies and methodologies that were all far from the Salafi Manhaj, and for their people and not its people. Rather, that became the main avenue used in fighting against the Salafi Manhaj. And they changed it with strong determination so that it (the manhaj) would be replaced from its original form, halting its progression in its tracks after its departure had already taken place.

This (new) methodology had a great influence upon writers who we once thought were from the best of the Salafis and from the virtuous characters, personages and figures. We ask Allaah to grant them the ability to tread the way and methodology of their righteous predecessors in regards to calling to the clear methodology of the Salaf, the dedicated education of the youth that are upon it and implanting love for it and its followers whether they are dead or alive, and to follow their example and strengthen themselves by affiliating themselves to them.

Furthermore, this methodology, of which it is claimed that it is balanced and fair, has had a great influence upon the youth whom we used to and still have not stopped having hope in, that they will take a hold of the Salafi Manhaj with resoluteness and carry its banner with firmness, calling to it with vigor and sacrificing for its sake every expensive and cheap thing from wealth, status, activities and actions that they have. But unfortunately the state of current affairs is not this way.

That is why the hearts indeed tremble with fear for them, that these methodologies should mix in with them and they adopt them, and that their (evil) banners mix with theirs and they adopt them. And there is nothing after the truth except falsehood. So they will display to them that everyone is upon truth or that they are all brothers coming from one origin. And it is possible that they will take some of these (ideas) as a substitute for the true Salafi Manhaj and that they will prefer that banner over its banner, since it is very glamorous, loud and radiant. And this is even if this (methodology) is empty and void of any principles of Islaam and blind in the subject of clinging onto the Qur’aan and the Sunnah.

This methodology we have been indicating has many other signs, which I do not see fit to mention here.

I hope that Allaah grants me success in presenting the (true) Islaamic Salafi Manhaj with regard to criticizing individuals, groups, books and calls, based upon the texts of the Qur’aan and the Sunnah, and the texts indicating the position the Muslim scholars took and the behavior they implemented in the books of Al-Jarh wat-Ta’deel and in the books of Sunnah and Islamic beliefs.

I undertook this project motivated by my love for this believing youth, whom I consider – by Allaah – to be the greatest of treasures in this life. And we would ransom our souls and livelihoods for them. And we strictly watch over their proper procession upon the ways and paths of this life. So if their souls, minds and hearts yearn for the home of their first love,[3] then that is from what Allaah loves and is pleased with.

“Place your heart wherever you wish from your desires
For the true love is only for the first loved one
How many homes on the earth is the young man’s heart attached to
Yet his longing will always be for his first (original) home.”

But if some of them refuse, insisting to be upon indecisiveness, confusion, inconsistencies and shakiness, then know that the hearts are between the two fingers of the Most Merciful – He changes it however He wills.

And to Allaah belongs the Command of what came before and what will come after.


[1] Saheeh Al-Bukhaaree: Book of ‘Itisaam (no. 7320); Saheeh Muslim: Book of Knowledge (no. 2669)

[2] Reported by Ahmad, Abu Dawood, Ad-Daarimee, At-Tabaraanee and others, and it is authentic.

[3] I mean by this the Methodology of the Salaf with regard to Tawheed and holding onto the Qur’aan and Sunnah.

Published: June 11, 2004 | Modified: June 11, 2004

Guidelines with regard to Criticizing Individuals and Groups – Shaykh Rabee bin Haadee

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: His book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd ar-Rijaal wal Kutub wat-Tawaa’if” (pg. 33-43 of 3rd Edition)

These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.

· Those whom we are obligated to honor

First: The Messengers and Prophets, may Allaah’s peace and blessings be upon all of them

Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.

Second: The Companions, may Allaah be pleased with them

There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.

Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.

Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: “Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it.” [1]

Ahl-us-Sunnah wal-Jamaa’ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.

Third: Those who followed them in goodness

This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah’s promise comes about.

They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: “There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes.”

They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.

Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.

And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]

· Those whom it is permissible to criticize, disparage and warn the people against their harm:

First: The People of Innovation

It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji’ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah’s Attributes. [4]

So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!

Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa’ah!

Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable

It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.

1. So if the scholars of the science of al-Jarh wat-Ta’deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: “His hadeeth are to be rejected”, “He has baseless (weak) hadeeth” or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person’s good qualities, not to mention doing research on all of his good qualities and then mentioning them!

2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:

The First Type: To list the mention of that narrator’s criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta’deel).

All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.

As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.

There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).

Ibn ‘Abbaas (radyAllaahu ‘anhu) said: “There was once a time in which when a man would say: ‘Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said…’ our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew.” [5]

And Ibn Sireen said: “The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: ‘Name your men to us.’ So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted.” [6]

The words of Ibn ‘Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi’een) after them.

Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.

Imaam Abu Ishaaq Ibraaheem Ibn Ya’qoob Al-Jawzjaanee (rahimahullaah) said: “Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that.” [7]

· Third: Those whom it is permissible to backbite:

An-Nawawee (rahimahullaah) said: “Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:

First: Oppression

Second: Seeking help for changing an evil and returning a sinner to what is correct.

Third: When seeking a legal ruling

Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity’s sake…”

This is up to the point where he said:
“One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…” [8]

His complete words will be mentioned later in its due place.

I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: “Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).’ So he (Ahmad) said: ‘If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?’

And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:

Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa’eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa’ad – I think – and Al-Awzaa’ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”

And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur’aan and the Sunnah and who performed worship contrary to that of the Qur’aan and the Sunnah.

Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes ‘Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs ‘Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”

Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah’s way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.

And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.

For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]

And he has lengthier words on this subject, which will be mentioned later.

So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.

So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!

And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!

Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.

Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:

Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta’deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (ofMuwaazanah) as a condition at all.

Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them “Al-Kabeer” and “As-Sagheer“.

And An-Nasaa’ee wrote a book about the weak and rejected narrators called ad-Du’afaa wal-Matrookeen.

Al-‘Aqeelee wrote a book on weak narrators, which is known as ad-Du’afaa.

Ibn ‘Adiyy authored a book, al-Kaamil, about those who were criticized.

Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.

Ad-Daaraqutnee and Ibn Ma’een have numerous books in which they answer questions concerning weak narrators and rejected reporters.

Al-Haakim wrote a book called ad-Du’afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.

Abu Nu’aim and Ibn Al-Jawzee wrote on this subject also.

Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du’afaa.

Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.

And likewise, the books on al-Jarh wat-Ta’deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma’een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.

Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah’s refuge from a methodology that produces such kinds of consequences.

Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.

Imaam Ahmad, may Allaah have mercy on him:

1. Al-Marwadhee (rahimahullaah) said: “Abu ‘Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: ‘Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'” [10]

2. Habeeb Ibn Abee Hilaal: Ahmad said of him: “He is rejected.” [11]

3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]

4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: “His ahaadeeth are forged” and in one report, he said: “He is of no significance.”

5. Khaalid Ibn Yazeed Ibn ‘Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: “He is nothing.” [13]

Imaam Al-Bukhaaree, may Allaah have mercy on him:

1. He said: “Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: ‘He is of no significance.'” [14]

2. Khaalid bin Iyaas al-Qurshee al-‘Adawee al-Madanee: “He is nothing.” [15]

3. Dawood Ibn al-Muhbir: “His hadeeth are rejected.” [16]

4. Dawood Ibn ‘Ataa Abu Sulaimaan al-Madanee: “His hadeeth are rejected. Ahmad said: ‘I saw him and he was nothing.'” [17]

Imaam An-Nasaa’ee, may Allaah have mercy on him:

1. Ibraaheem Ibn ‘Uthmaan Abu Shyibah: “His hadeeth are rejected and he was from Koofah.” [18]

2. Ibraaheem Ibn Al-Hakam Ibn Abaan: “His hadeeth are rejected. He was from ‘Adan.” [19]

3. Ibraaheem Ibn Khatheem: “His hadeeth are rejected. He was from Baghdaad.” [20]

4. Ibraaheem Ibn Yazeed Al-Khoozee: “His hadeeth are rejected. He was from ‘Adan.” [21]

5. Asha’ath Ibn Sa’eed as-Samaan: “He is nothing.” [22]


[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed

[2] Majmoo’ al-Fataawaa (28/234)

[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.

[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.

[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[7] Ahwaal ar-Rijaal (pg. 538)

[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee

[9] Majmoo’ ar-Rasaa’il (5/110)

[10] Bahr-ud-Dam (pg. 99)

[11] Bahr-ud-Dam(pg. 105)

[12] Bahr-ud-Dam (pg. 109)

[13] Bahr-ud-Dam (pg. 114)

[14] Bahr-ud-Dam (pg. 114)

[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee

[16] Ad-Du’afaa as-Sagheer (pg. 18)

[17] Ad-Du’afaa as-Sagheer (pg. 87)

[18] Ad-Du’afaa wal-Matrookeen (pg. 42)

[19] ibid

[20] ibid

[21] ibid

[22] Ad-Du’afaa wal-Matrookeen (pg. 56)

Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?”  The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

A Word Of Advice For Those Memorizing The Book Of Allah – Shaykh Rabee bin Haadee

All praise is due to Allah, and peace and blessings be upon Allah’s Messenger, his household, his companions, and whoever followed his guidance.

To proceed, we do advise those concerned and occupied with memorizing the Qur’an to fear Allah (subhana wa ta’ala) and to be dutiful to Him, for He it is Who has guided them towards that goodly and blessed direction, namely memorizing the Book of Allah. This is a tremendous affair as it is the religion of Allah which He sent down as guidance to people. So memorize the Qur’an so proficiently that it is not forgotten, for this requires patience and perseverance.

It takes some people only two or three readings of a Qur’anic text to memorize it, yet this is not sufficient to firmly commit the Qur’an to one’s memory. As a matter of fact, it demands great deal of repetition and long practice and perseverance, for the Qur’an is more liable to escape (from one’s memory) than a camel from its tying rope.[1a] If a person does not strongly and meticulously commit it to his memory and on top of that neglects to study it and to read it regularly, it will certainly escape from his memory faster than a camel escapes from its tying rope. So long as Allah has guided you to study and memorize the Qur’an, it behooves you to perfect that memorization.

Having done with its memorization, you should then embark on learning the Sunnah of Allah’s Messenger (peace be upon him) . Memorize as much as you can from it, such as ‘Umdatul- Ahkam and Bulugh Al-Maram. Memorize Imam Muhammad Ibn Adbulwahhab’s Book of Tawhid, whose subject matter is the tawhid of worship; and Imam Ibn Taymia’s “Al- Aqidatul-Wasitiyah”, on the topic of tawhid pertaining to the Names and Attributes and on the topic of ‘aqidah and manhaj. These are the foundations of Islam. If you learn them strongly and accurately, all of your ‘aqidah and manhaj related matters will be rectified.

Likewise, I advise you to be sincere towards Allah, the Lord of the Universe, for all these matters that I have mentioned to you, i.e. memorizing the Qur’an and memorizing these texts and books, are amongst the greatest acts of worship whereby we seek nearness to Allah. We are in need of sincerity towards Allah (subhana wa ta’ala) with regards to these acts. So cultivate yourselves upon sincerity towards Allah, the Lord of the Universe, and study the texts that encourage towards sincerity from Riyadus-Salihin and from other than it, from the Qur’an itself.

Allah, the Exalted, says: And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).(Qur’an, 98:5)

Say (O Muhammad): “Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah’s sake only and not to show off, and not to set up rivals with Him in worship. (Qur’an, 39:11)

Allah commands the Messenger (peace be upon him) to single Him out for worship and orders him to be sincere. Similarly, He commands the Ummah and those who follow him to be sincere. No act of worship is accepted unless it is carried out with sincerity, for sincerity is a great condition from the conditions for accepting acts of worship. Any act of worship that is performed seeking nearness to Allah (subhana wa ta’ala) must fulfill two conditions: sincerity towards Allah and following the Messenger (peace be upon him) ; that is to say, your deed should emanate from the Book and the Sunnah and be established upon them.

So whoever hopes for the Meeting with his Lord, let him work righteousness, i.e. by following the Messenger (peace be upon him) , and associate none as a partner in the worship of his Lord.(Qur’an, 18:110)

That is to say, neither type of shirk should enter into this worship, be it major or minor shirk such as showing off.

Therefore, sincerity is an affair that is of considerable importance, and without it acts of worship are null and void, and are of no benefit in this life as well as in the hereafter. Worse still, they should bring destruction upon the one who performs them. For the one who shows off, Allah shall make a display of him; and the one who seeks to be heard, Allah shall expose him and disgrace him on the Day of Resurrection before those who will be witnessing. So do not recite the Qur’an in order to be said about you that so-and-so is a reciter. Indeed, one of the first three people upon whom hellfire will be enflamed is such a reciter. As the noble Messenger (peace be upon him) said:

Indeed the first people who will be judged on the Day of Resurrection are: a man who died as a martyr. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I fought in Your cause until I died as a martyr. Allah will say: You have lied. Rather, you fought in order to be said that you are brave, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man who acquired knowledge and taught it (to others), and learned the Qur’an and taught it (to others). He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I obtained knowledge and taught it and recited the Qur’an for Your sake. Allah will say: you have lied. Rather, you acquired knowledge so as to be said that you are a knowledgeable man and recited the Qur’an so as to be said that you are a reciter, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man whom Allah increased his provision and granted every type of wealth. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I left no way in which You like money to be spent without spending in it for Your sake. Allah will say: you have lied. Rather, you did that in order to be said that you are a generous man, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.[Reported by Muslim (1905) from the narration of Abu Hurairah radhi Allaahu anhu]

This hadith causes fear in every Muslim and makes him think seriously about every action he performs, every word he utters, and every movement he makes. It makes him observe Allah in everything he does. It behooves every believer to try to be from the people of uprightness and people of sincerity and to achieve the level of Ihsan in his worship, and that is to worship Allah as if you see Him, and since you do not see Him then He sees you. Therefore, it is binding upon man to cultivate himself upon these affairs, not to be cultivated upon the love of showing off and fame or any insignificant worldly pursuits and interests that do not weigh with Allah the wing of a mosquito. So you recite the Qur’an and memorize it so as to act upon it. Hence, the Prophet (peace be upon him) and the senior companions used to read ten verses to the other companions in order to memorize them and never moved on to other verses until they had memorized them and acted upon them, so they used to acquire knowledge and action simultaneously. This is a great manner of cultivation that Muslims have become totally oblivious to.

As for the Messenger (peace be upon him) , then Allah revealed the Qur’an to him gradually in sequential parts in proportion to the events and occasions over a period of twenty-three years. All this was done in order to raise the Ummah upon understanding this Qur’an, acting upon it, and implementing it.

The Messenger (peace be upon him) used to teach them the Qur’an part by part, ten verses in each, and explain to them its meaning so that they would learn it and implement it. They would not proceed to the next text until they have grasped its meaning and put it into action. If it were a text pertaining to ‘aqidah, they would hold as a belief what is contained therein; if it were an exhortation to fight in the cause of Allah, they would hope in fighting in the cause of Allah or would actually set off for the battleground; and if it were an exhortation to charity and a righteous act or a promise of reward or a warning, they would never surpass it until they have fully comprehended all its content.

This is a great cultivation indeed, yet people now are not capable of it. O young people! Bear this in your minds, for the Ummah is in need of sincere scholars who are free from whims and desires and purely devoted to Allah.

O brothers, nowadays desires are blowing the youth of the Ummah away (from the right salafi path) — desires pertaining to partisanship and other than it. A student of knowledge would devote himself sincerely to teaching the Qur’an, yet would be umbilically attached to parties that do not act upon that Qur’an but rather follow their own desires. So beware of this type of people, and upon you is sincerity towards Allah (subhana wa ta’ala), seeking knowledge and acting upon the Book of Allah and the Sunnah of Allah’s Messenger. And I hope that you continue to pursue that 10 A WORD OF ADVICE FOR THOSE MEMORIZING THE BOOK OF ALLAH blessed course which started with memorizing the Qur’an until you become from the firmly established scholars whom Allah has praised and in whose favor He has said:

It is only those who have knowledge among His slaves that fear Allah.[Qur’an, 35:28]

So much so, that some people of knowledge have stated that knowledge is fear of Allah, and this is not attainable except for scholars, scholars who have true knowledge of Allah, uphold His Names and Attributes and worship Allah therewith, and believe in Paradise as if they see it with their very eyes and believe in Hell as if they see it with their very eyes. In line with this, Handhalah ? said:

Abu Bakr met me and said: How are you, Handhalah? I replied: Handhalah has become a munafiq (i.e. hypocrite).

He said: Glorified is Allah! What are you saying? I said: When we are in the company of Allah’s Messenger (peace be upon him)  and he reminds us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave the company of Allah’s Messenger (peace be upon him) , we turn to our wives, children and properties, and so we tend to forget much (of what we heard from him).

That is to say, they become busy with farming and attending to their wives, etc. which he deemed to be hypocrisy. When he is in the company of Allah’s Messenger (peace be upon him), he is in a different state from that when he is away from his company.

Abu Bakr said: By Allah! I do experience the same. So I and Abu Bakr went to Allah’s Messenger (peace be upon him) and entered upon him. I said: Handhalah has become a munafiq (i.e. hypocrite), O Allah’s Messenger. So Allah’s Messenger (peace be upon him) said: And what’s that? I replied: When we are in your company and you remind us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave your company, we turn to our wives, children and properties, and so we tend to forget much (of what we hear from you). Thereupon, Allah’s Messenger (peace be upon him) said: By Him in Whose Hand my soul is, if you persist upon that state which you achieve in my company and upon remembering (Allah), the Angels will shake hands with you in your beds and in your pathways; however, O Handhalah, there is time for this and time for that. He said this three times.[Reported by Muslim (2750)]

Yet who amongst us now reaches that level?

Allah has commanded that this Qur’an be contemplated: That they may ponder over its Verses, and that men of understanding may remember [Qur’an, 38:29]

By Allah, the souls cannot rise to that high levels or come up to the same standing as that of the companions. Yet the Qur’an is the means of elevation. By Allah, souls shall never rise to high levels except through this Qur’an and this Sunnah. Through genuine commitment, sincere belief and open sensibility, souls and minds get uplifted to superior status such that this world becomes of little worth to them and their lives become just as insignificant. Hence when the companions of Allah’s Messenger (peace be upon him) used to sit with him, it was as if they saw Paradise with their own eyes. Due to the strength of their belief, they presented their hearts and souls as a sacrifice in the cause of Allah for they deemed them to be of no value.

Now you see many Muslims thoroughly preoccupied with this worldly life, such that al-wahan has crept up on us, and that is the love for this worldly life and hatred of death. Thus with this kind of life and with the deviant cultivation they acquire at misguided schools, Muslims have become scum, as the scum on a stream of water. By Allah, were they to understand this Qur’an, to be raised upon it in the correct manner, and to found their ‘aqidah and manhaj upon it, this condition of theirs would alter completely. Allah’s Messenger (peace be upon him) said:

When you conduct ‘inah [1] transaction, and you follow the tails of cows, and you are content with farming, and you abandon jihad, Allah shall inflict disgrace upon you which He will not withdraw until you return to your religion.[2]

That is to say, to that Qur’an and to the Sunnah by way of understanding it, implementing it, believing in it, and recognizing its lofty status with Allah (subhana wa ta’ala), and with His Messenger and with the believers. If they return (to their religion) with this kind of spirit, Allah will reestablish their position and status in this life. But if they did not acknowledge the status of this Qur’an and went about taking their aqidah from here and there and importing their manhaj from here and there, they would be moving from one pitfall to another until they recover their awareness.

The youth need to learn the Qur’an and to get the proper cultivation (based upon it) and to recognize its lofty status. They should also display the banner of the Qur’an and the Sunnah to the Ummah by spreading and disseminating the essence of the Qur’an which will raise them to the high standing that the companion achieved, in order that the Ummah return to its genuine religion — the Book of Allah and the Sunnah of the Messenger (peace be upon him) , not this party, nor that group, nor that school of thought, nor that other sect.

Implementing the Book of Allah and the Sunnah of the Messenger (peace be upon him) is the one and the only way out. There is no other remedy for the Ummah except that. All these distorted visions and empty slogans destroy the Ummah worse and worse. They are of no avail or use to the Ummah in any way.

If memorizing and learning the Qur’an and the Sunnah is done with the purpose of ensuring victory and support for one’s party, then this is not the correct way. Today we find those who study to obtain degrees in order to promote their own parties, such that they distort and twist the religion of Allah and the speech of the scholars, all this in favor of their own parties. Some read the Qur’an as a means to promote their own party, some read the Qur’an as a means to promote their own sect, while others read the Qur’an as a means to promote their own ‘aqidah and manhaj. No! This is not the correct way. The correct way is to submit to the Qur’an and the Sunnah, not to direct them (i.e. the course of their interpretation) according to your frame of mind and desire.

We want memorizers of the Qur’an who understand it and comprehend it in accordance with the understanding of the righteous salaf, not the understanding of the people of innovations and misguidance or the understanding of the deviant parties. No matter what, do not put your trust in these parties, and do not lean towards them in matters of your religion. Rather, turn to the books of the salaf, the books of ‘aqidah, the books of hadith, the likes of the two Sahihs, the four books of Sunan [3], Ahmad’s Musnad, and other Masanid [4] and Ma’ajim [5]. We advise you to turn to these books, not to nashids and movies and other nonsense that has compromised and softened the youth of this Ummah.

These people have no knowledge. Therefore, it is obligatory that the youth be warned against their nonsense and their tricks and deception. They raise the youth upon fun and amusement and upon love for that. This was not the case with the companions, the followers, nor with the Imams up to this time of ours. Now amusement has become the primary occupation and interest before anything else. While the neglectful person intends to occupy himself with seeking knowledge, these people divert him towards these means of entertainment, namely nashids, movies, music, and so on and so forth. Indeed they have caused this Ummah more calamities on top of the ones it is already suffering. They claimed to save the Ummah from the state of loss it has come to, yet they only added to its trials and tribulations.

What is important though is that the sole remedy lies in the Book of Allah and the Sunnah of the Messenger and the way of the salaf. That is to say, how they used to cultivate themselves, how their relationship with the Qur’an was, what their occupation was and how they spent their time. To the salaf, time was more precious than gold, yet now countless hours are wasted in amusement and absolute nonsense. Therefore, be cautious, O brothers, and commit yourselves to memorizing the Book of Allah and invest your time in memorizing it and memorizing the Sunnah, then memorizing some portion of the mutun (texts) that I mentioned to you above, and then acquire knowledge from scholars and traverse this path upon that clear and noble methodology. After that you will become the men of this Ummah, and by the Will of Allah you shall direct it towards goodness by means of knowledge, proof, and evidence and the correct cultivation.

We ask Allah to save the Ummah by virtue of sincere men, and sincere men do not materialize except through the way part of which I elucidated above that is attained through correct cultivation upon the Qur’an and the Sunnah and holding in high esteem the manhaj of the salaf and keeping steadfast upon it and leading the Ummah to that good and to that path of guidance. We ask our Lord to accomplish that, for verily our Lord is indeed All-Hearer of invocation. And peace and blessings be upon Allah’s Messenger, his household, and his companions.


[1a] Reported by Al-Bukhari (5033) and Muslim (791) from the narration of Abu Musa (radhi Allaahu anhu).

1 [TRANS] This is when one sells merchandise with a deferred payment agreement yet buys it back at a lesser amount of money than its original price before the whole sum of money is paid back by the first buyer. See ‘Awn Al-Ma’bud Sharh Sunan Abi Dawud, vol.9, p:242

2 Reported by Abu Dawud (3462) from the narration of Ibn ‘Umar (radhi Allaahu anhu) and authenticated by Al-Albany in As-Sahih Al-Jami’ (423)?

3 [TRANS] Compilations of hadiths arranged according to a fiqh-based sequence. The most famous books of As-Sunan are Sunan of Abu Dawud, Sunan of Tirmithi, Sunan of Nasa’i, and Sunan of Ibn Majah.

4 [TRANS] Collections of hadiths arranged according to the names of narrators from the companions.

5 [TRANS] Books of hadith in which the compiler collects narrations from the basic collections of hadith such as Al-Bukhari’s Sahih and Muslim’s Sahih, etc. and arranges them according to a specific thematic organisation, e.g. fiqh-based sequence.

Publisher: Al-Binaa Publishing 

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Book Study: Aqeedatus-Salaf of as-Saaboonee – Expl. of Shaykh Rabee – Abu Muhammad al Maghribee [Audio|En]

Aqeedatus-Salaf of as-Saaboonee – Expl. of Shaykh Rabee The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

You may download the original text of As-Saaboonee’s work here: عقيدة السلف أصحاب الحديث (PDF)

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A Heartfelt Advice to the sons of the Ummah and the Carriers of Ad-Dawatu As-Salafiyyah : Shaykh Rabee’ ibn Haadee al-Madkhalee

All praises belong to Allaah, may prayers and salutations be upon the Messenger of Allaah, his family, companions and those who follow his guidance. As to what follows:

Certainly Allaah has distinguished the ummah of Islaam over the other nations, because we enjoin what is right and we forbid what is wrong. Allaah says: “You are the best nation brought out of the people (because) you enjoin what is right and you forbid what is wrong.” (3:110)

And the Prophet (may peace be upon him said): “Whoever of you sees an evil then let him change it with his hand, if he is not able then with his tongue, if he is not able then with his heart and that is the weakest of faith.”

Our Lord has imposed on us that we are from those people who establish justice. As Allaah says: “Oh you who believe, be from those who establish justice and be witnesses for Allaah even if it is against yourselves, parents or kinfolk.” (4:135)

Allaah also ordered us to cooperate upon righteousness and piety and not sin and transgression. As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah; certainly Allaah is strong in punishment.” (5:2)

Allaah ordered us with jihad, as a means for spreading the religion and defending it. We were ordered to make jihad with the sword and with the tongue. We were ordered with the jihad of clarifying, (establishing) evidences, and proofs. And this is the jihad of the prophets (may peace be upon them all).

Allaah ordered (us) with truthfulness and what comes along with it, and forbade us from lying and what comes along with it. The Prophet (may peace be upon him) said: “Upon you is to be truthful, for truthfulness guides to goodness and goodness guides to paradise. A man will continue to be truthful and he is lead to that, until it is written with Allaah that he is truthful. And beware of lying, for lying leads to wickedness and wickedness leads to the fire. A man will continue lying and he is lead to that until it is written with Allaah that he is a liar.”

The Prophet (may peace be upon him) warned us from false suspicion when he said: “Beware of suspicion, for suspicion is the worst of false tales.”

He ordered us with brotherhood and being diligent upon coming together as brothers. The Messenger (may peace be upon him) said: “The Muslim is a brother to another Muslim, he does not deceive him nor desert him. The Muslim’s honor, wealth and blood are sacred.” (Then he said) “Piety is here,” (pointing to his chest three times) and he said, “It is sufficient enough evil for a person to hold his Muslim brother in contempt.” (Narrated by at-Tirmidhi who said the hadeeth is hasan)

The Prophet (may peace be upon him) (also) said: “Do not envy one another, do not hate one another, do not turn away from one another, do not inflate prices on one another, but be, (oh) servants of Allaah, brothers (to one another).”

He ordered us with (giving) advice. He said: “The religion is advice.” So we said, “To whom, oh Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to the common folk.”

He ordered us with helping the oppressed and the oppressor. He said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.” (Narrated by al-Bukhaari)

Allaah informed us that oppression will be darkness on the Day of Judgment. Allaah says: “Indeed, Allaah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” (4:4)

The Messenger (may peace be upon him) said (that Allaah says) in a Hadeeth al-Qudsi [1]: “Oh my servants, surely I have made oppression forbidden upon Myself and I have made it forbidden amongst you, therefore do not oppress (one another).”

Allaah has made excessiveness and extremism forbidden in the religion. Allaah says: “Oh People of the Scripture, do not commit excess in your religion or say about Allaah except the truth.”(4:171)

And the Prophet (may peace be upon him) said: “Beware of excessiveness, for certainly the people before you were destroyed because of their excessiveness in the religion.”

He also said: “Do not exaggerate with me as the Christians exaggerated with (Jesus) the son of Mary.”

He (Allaah) made forbidden partisanship and tribalism, as the Messenger of Allaah (may peace be upon him) said: “Whoever is killed under the banner of a people whose cause is not clear and calls to fanatical partisanship or tribalism or supports it and is killed, he dies in a state of jaahiliyyah [2].”

Shaykh al-Islaam ibn Taymiyyah said:

It is not correct for those who educate to make the people into parties or groups and to make enmity and hatred between them. Rather they should be as brothers, cooperating upon righteousness and piety.

As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah, certainly Allaah is strong in punishment.” (5:2)

It is not (correct) for anyone to take a vow to be in agreement with everything that someone wants, and to support those whom he supports and to become an enemy to those he is an enemy to. Rather whoever does this, he is from the likes of Genghis Khan [3] and those similar to him. They are the ones who make those in agreement with them their supporting friends and they make those who oppose them their hated enemies.

What is binding upon them and their followers is the covenant of Allaah and His Messenger (may peace be upon him). So they must obey Allaah and His Messenger and work by what Allaah and His Messenger ordered. They must make forbidden that which Allaah and His Messenger made forbidden. They must take care of the rights of those (scholars and students) who educate people as Allaah and His Messenger have ordered. So if a teacher (scholar or student) is the one being oppressed, then he aids him and if a teacher is the oppressor, then he does not aid him in his oppression, rather he prevents him from it. As what has been authentically reported is that the Prophet (may peace be upon him) said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.”

(End of Ibn Taymiyyah’s quote)

It is obligatory for this ummah to establish these affairs of great benefits and upright principles. And (the ummah) must have a concern for this with a true care, whether it be an individual, group, tribe, or government, and specifically the scholars and the students of knowledge. This applies more specifically to those who ascribe themselves to the people of Sunnah and the Jamaa’ah.

So if there is (any) exceeding of the limits of these affairs or anything from them, great corruption will appear in the world and the religion, and this leads to the destruction of these great guideposts. In this is a dangerous evil and great corruption.

And from that of which there is no doubt for the one who has intellect, there has occurred great exceeding of the limits and harmful oppression for the one who speaks the truth. He is rebutted for what is with him of the truth, belittled and insulted, and this is something extremely bad. It coming from a disbeliever (is one thing) but how much more coming from a Muslim?

Therefore it is upon the Muslim ummah, specifically the youth who are its pillars, to honor and respect the truth and magnify it. It is upon them to despise falsehood and its people, whoever they may be. Allaah will honor them, give them might and elevate their affairs because of this. The opposite of this only brings misguidance, trials, and displeasure from Allaah. This will (lead) to punishments in the life of this world. From these punishments is that the enemies will have authority over them until they return to their true religion and adhere to it.

May Allaah give us all success in what pleases Him.


1 Those hadeeth that were reported that Allaah said, but were conveyed by the Messenger of Allaah.
2 Pre-islamic ignorance
3 The founder of the Mongol Empire who came to power by uniting many of the nomadic tribes of northeast Asia.

Translator: Abu Anas Atif Hasan
Publisher: Al-Binaa Publishing
For easy reading this ebook is copied from PDF and posted with color and text formatting . Original PDF can read or downloaded @ Download A_Heartfelt_Advice_to_the_sons_of_the_Islamic_Ummah.pdf

Students of Knowledge Being Quiet About the People of Innovation – Shaykh Rabee in Haadi [Video|Ar-En Subtitles]

Video Source:…

[Book Reco] The Necessity of Conforming to the Understanding of the Salaf : Shaykh Rabee’Al Madkhali

The Necessity of Conforming to the Understanding of the Salaf - Shaykh Rabee'Al Madkhali


About This Publication

In these times of great division and media saturation, this treatise is an essential read to help mankind in general, and Muslims specifically, discern between what is correct and authentic knowledge, from what is misleading.

In this publication, the Shaykh begins by explaining to the readers the reasons why Knowledge of the Qur’aan and the Sunnah is a necessity in our lives.

He further elaborates on the fundamental importance of evidence and proof in the study of Islam and the responsibility we have in staying away from blind following.

Furthermore, in seeking the correct understanding of Islam, he makes clear the status of the Companions when he says, ‘No matter how much an individual excels in intelligence, aptitude and cleverness, he cannot do without the understanding of the Salaf.

Even great Scholars like Shaafi’ee, Malik, Ahmed, Abu Haneefa and others were in great need of referring back to the illustrious companions (may Allah be pleased with them). Ash- Shaafi’ee said: ‘The companions are superior to us in all aspects of knowledge, intelligence and understanding.’’

– See more at:

Author: Shaikh Rabee ibn Haadee al Madkhalee
Paperback: 93 Pages
Published: 2012

The Light of the Sunnah & Tawheed is With the People of Hadeeth and the Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth

Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Indeed the place which is enlightened by the Book and the Sunnah in the Islaamic world is the place of the People of Hadeeth, as-Salafiyoon.

Indeed the place which is darkened in the Islaamic world is the place of the People of Bida’ and misguidance, those who oppose the people of Hadeeth and wage war against them.

Indeed the present day political groups – who have among them Ikhwaan Muslimoon and their likes – and the deviant sects – who have among them Jamaat Tabligh – want this darkness to remain in dominance over the Islaamic world and to cover it, they do not even move against it. They have no intention of eliminating it and they have no Manhaj (methodology) to direct them to its removal or to establish Tawheed and the light of the Book and the Sunnah, taking its place.

So they guard this darkness – especially the darkness of the Rafidah and Soofeeyah- with the justification that they are combating the enemies of Islaam, although they definitely do not do this. Their justification is that they say, ‘We cooperate in what we agree upon and overlook what we differ upon,’ which they justify further with their claim that they gather the Muslims together along with the Rawafidah and the extreme Soofees in order to confront the enemies of Islaam.

Then, they wage war against the people of Hadeeth, placing different obstacles and hindrances in front of them which then prevent the people from being enlightened by that which the People of Hadeeth have of the light of Tawheed and the light of the Book, the Sunnah and the Manhaj of the Salaf-as-Saalih.

How long will the defence of this darkness subjected upon the Ummah continue?

When will the Muslims see this light?

Ibn Qayyim -Rahimullaah- said, quoting as-Samaanee -Rahimullaah:

‘Every sect from the people of Bida’ claims that they adhere to the Sharia’ of Islaam and that the truth the Messenger of Allaah -sallAllaahu alayhi wa sallam- established is what they believe in and profess. However, Allah has denied them that as the truth and correct ‘Aqeedah will only be with the People of Hadeeth and Athaar because they successively took their Deen and beliefs with from those who preceded them, generation by generation, until they reached the Tabi’een.

The Tabi’een took it from the Companions of the Prophet -sallAllaahu alayhi wa sallam and the Companions took it from the Messenger of Allaah -sallAllaahu alayhi wa sallam.

There is no way of knowing what the Messenger of Allaah -sallAllaahu alayhi wa sallam- called the people to, of the straight path, except by way of what the People of Hadeeth followed.

What shows that the People of Hadeeth are upon the truth is that if you were to research all the books authored by them, from the first to the last, the oldest to the newest, you would find – despite the fact that they are from different countries and time periods with vast distances between their lands, each of them living in their own regions- that in the matter of belief they are on one path, they flow in one direction following that path and they do not diverge from it, nor do they deviate from it. Their hearts are one heart; you do not see any differing in what they narrated nor any divisions or differing in any issue, no matter how small it may be.

Rather, if everything they uttered with their tongues and what they narrated from the Salaf were gathered you would find it as though it had come from one heart and spoken by one tongue. So is there any evidence clearer than this to show the truth?

Allaah Ta’ala said:

<< Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely have found therein much contradiction. >> [Nisa:82]

Allaah Ta’ala said:

<< And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith)>> [Aali-Imraan: 103]

The reason that the people of Hadeeth are united is because they take their Deen and method of narration from the Book and the Sunnah and so, they inherit unity and harmony.

The people of Bida’ took the Deen from their intellects so they inherited separation and differences.

Indeed conveying and narrating from trustworthy, precise narrators ensures that differences are rare and if there were a difference it would be in a single word or the wording of a narration. This differing does not harm the Deen, not does it belittle it. As for following intellects and desires, ideas and opinions, they rarely bring unity.

We have seen that the Companions of Hadeeth, past and present, are those who travelled for these Aathaar. They sought them and took from their sources, they memorized them and became delighted by them, they called to following these narrations and they rebuked those who opposed them. They had numerous narrations between them such that they became famous due to them, just as a craftsman becomes famous because of his skill and what he produces.

Then we saw a people who became disconnected from their memorization and knowledge and deviated from following the well-known, authentic narrations. They absolved themselves from the companionship of its people and attacked the narrations and their people. These people abandoned the rights due to this knowledge, they ascribed evil examples to it and to the people of hadeeth, giving them the vilest of descriptions. So, they called them Nawasib (haters of the family of the Prophet), Mushabiha (those who compare Allaah to the creation), Hashaweeyah (those who busy themselves with things of no benefit) or Mujjassama (those who ascribe a physical body to Allaah). So we came to know, from the correct proofs and supporting evidences, that the people of hadeeth have more right to it (i.e. the knowledge of hadeeth/narrations) than the rest of the sects.’ [Mukhtasir as-Sawaaiq pg 423-429]

The new opponents of the People of Hadeeth continually repeat the attacks that the communist, laymen and Baaith party (a political party with strong socialist tendencies) use against their opponents from amongst the Muslims and other than them, attacking with such statements as, ‘they are spies,’ ‘working for America,’ ‘ scholars of the royal courts’ or ‘scholars who want meals.’

We ask Allaah for guidance that everyone returns to the truth, turning away from falsehood and departing from the darkness of Bida’.

Written by

Rabee bin Haadee Umayr al-Madkhalee

19/5/1421 AH

Knowledge and Actions – By Shaykh Rabia’ ibn Haadee al-Madkhalee

Knowledge & Actions
By Shaykh Rabia’ ibn Haadee al-Madkhalee
Compiled & translated By Abbas Abu Yahya

Published by Miraath Publications

Listen Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 14

1 – Shaykh Rabia’ said:

‘Learning knowledge should be for the sake of Allaah’s Face, and also for acting upon that knowledge, otherwise knowledge will have an evil consequence, so the person remains between two illnesses, either the illness of ignorance or the illness of knowledge which is not beneficial, but rather harmful.

The knowledge which Muhammad -sallAllaahu alayhi wa sallam- came with is in itself beneficial. However, if a person does not act upon it then it becomes an evil consequence for him, and harmful for him, and perhaps it could harm others.’

2 – Shaykh Rabia’ said:

‘What is required from learning knowledge, is acting upon it, and action cannot come except after knowledge. As Allaah Tabaraka wa Ta’ala said:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

-So know that Lâ ilâha ill-Allaah (none has the right to be worshipped but Allaah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.-  [Muhammad: 19]

Bukhari wrote a chapter heading ‘Chapter: Knowledge comes before Statements and Actions because it is obligatory upon us not to act except with knowledge, and not worship Allaah except with knowledge, so we do not worship Allaah Subhanahu – with ignorance or following desires.’

3 – Shaykh Rabia’ said:

‘The way of those misguided from the people of the Book who learnt knowledge but did not act upon it, is that their hearts became hard, and most of them became evil…. . .

If this hardness afflicts the heart then it destroys it. . . . .

So it does not accept the truth, and does not act with knowledge and refuge is sought with Allaah, and it leads to hiding knowledge and acting in opposition to knowledge. . .. .

It leads to following whims and rejection of the truth, which is clear like the sun. . . . . ’

[Taken from a writing of the Shaykh ‘Comments upon the words of Imam Ibn Qayyim in his book ‘al-Fawaid’, from]

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The State of the Salaf (Pious Predecessors) in Ramadan – Shaykh Rabia’ ibn Haadee al-Madkhalee

The State of the Salaf in Ramadan
by Shaykh Rabia’ ibn Haadee al-Madkhalee (hafidhahullaah)
Translated by Umm Yahya 


A questioner is asking about the state of the Salaf in Ramadan.


In answering this question I say, that the state of the noble Messenger –alayhi as-Salat wa Salam- in Ramadan is well known and he used to prepare for this month by fasting more in Shabaan. As is narrated in the Hadeeth of Aeysha Radhi Allaahu anha-: ‘He –Alayhi as-Salat wa Salam- used to fast all of, or most of Shabaan.’

Then he –Alayhi as-Salat wa Salam- would fast in this noble month of Ramadan and exert himself even more so in the last ten nights of Ramadan.

When the last ten nights entered he would exert himself in worship and tighten his waist wrapper (meaning to exert him self in worship), he would perform Itikaaf and his wives would too and many of his –Alayhi as-Salat wa Salam- Companions would also make Itikaf.

He –Alayhi as-Salat wa Salam- would establish these great actions of fasting perfectly, performing good deeds and showing goodness and sacrifice.

The Messenger –Alayhi as-Salat wa Salam- was extremely generous, he was the most generous of people and when Ramadan came, he –Alayhi as-Salat wa Salam- was more generous than a wind that had been sent and more so if Jibraeel was sent as is narrated in the Hadeeth of Ibn Abbas Radhi Allaahu anhumaa.

The Messenger of Allaah would recite, or present the Qur’aan to Jibraeel once every Ramadan, and in the last year of his noble life he recited the Qur’aan to Jibraeel twice, as is narrated in the Hadeeth of Ayesha and Abu Hurairah Radhi Allaahu anhumaa. This was a sign of his –Alayhi as-Salat wa Salam- eminent passing away.

So the Salaf held a special concern for this great month of paying attention to reciting the Qur’aan, increasing in the remembrance of Allaah, abstaining from sins, as fasting necessitates all these things. Fasting is not merely abstaining from food and drink indeed it is a way of refraining from all that Allaah The Most High The Most Blessed hates in terms of sins etc.

Fasting is also turning in obedience to Allaah –Azza wa Jal- and to have Ikhlaas (sincerity) for Allaah in this action.

May Allaah be pleased with the Salaf. It is said of Malik that he would teach the people and when Ramadan approached he would free up his time for fasting and reciting Qur’aan.

Thus you should give importance to reciting the Qur’aan in this noble month, along with reflecting upon it and pondering about it, and to take heed of the admonition and take heed of that which is rebuked, and comprehend the Halal and Haram and the clear understanding of Allaah’s threats and promises and things of this nature from the noble Qur’aan, with this the soul is purified and hearts are illuminated.

This illustrates to us that the Qur’aan is life, light and a guidance for us as Allaah -Tabaraka wa Ta’ala- has described it as such.

وَكَذَٰلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحٗا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِي مَا ٱلۡكِتَٰبُ
وَلَا ٱلۡإِيمَٰنُ وَلَٰكِن جَعَلۡنَٰهُ نُورٗا نَّهۡدِي بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ
وَإِنَّكَ لَتَهۡدِيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

<< And thus We have sent to you Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the Straight Path.>> [ash-Shura: 52]

Regarding the way of the Righteous Salaf, you should read about their striving, their patience and their sincerity for Allaah, how they exceeded in their efforts in this noble month and other months. That is to say that we do not only remind ourselves of performing these actions only in the month of Ramadan and then become heedless and forsake our obedience to Allaah in the remaining months, on the contrary we continue to stand in the night with prayer and continue to worship Allaah and turn to Allaah in addition to all the other acts of worship in order to gain closeness to Allaah in Ramadan, we should not be heedless.

Some people turn in obedience to Allaah in this month and once it has passed they fall short, become lazy and forget many acts of worship.

No, there is no doubt that we should have more concern in this month than in the other months, however, we must remember Allaah continuously throughout the year and throughout our lives.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا 

وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا 

<< O you who believe! Remember Allaah with much remembrance.

And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]. >> [Ahzab: 41-42]

Therefore, the believer remembers Allaah -Tabaraka wa Ta’ala- continuously, obeys Him, has Taqwa of Him, has Khushoo (humility) of Him and awareness of Him in every hour of his life.

I beseech Allaah to grant us and you the ability to perform the night prayer, fast and all that which is obligatory upon us in this noble month and grant us eagerness and zest regarding its virtues

I also beseech Allaah to grant us the ability to continuously uphold His obedience and turn to Him upon that which pleases Him. Verily our Lord hears the supplication.’

[Taken from: ‘Majmoo’ Kutub wa Rasail wa Fatawa Fadeelatu Shaykh alaama Rabia’ bin Hadi Umayr al-Madkhalee’ 15/337-339]


Visiting the places of Hajj outside of it’s time – Shaykh Rabee’ al-Madkhalee

Bismillaah Al-Hamdulillah wa salatu wa salaamu ‘ala rasulullaah

Visiting the places of Hajj outside of it's time - Shaykh Rabee' al-Madkhalee

Related Links:

Shaykh Rabee’ on Hijrah to Britain [Text Video| En]

Video Courtesy: Eesa Ibn Roy

[Read the Text Here]

This is a very important Q&A concerning Hijrah to the west due to some kind of persecution.

Answered by Shaykh Rabee’ Al-Madkhalee (hafithahuAllah)

We can see from his answer to the questioned put to our Shaykh Rabee (hafithahuAllah), that the Ulamaa have serious insight of what the west are up to regarding us.

Many Muslims make excuses for there brothers and sisters for being here in the west, Insha’allaah it’s time for us to advised our friends and families and our self’s to leave this place.

May Allaah give us the strength and the ability to leave the west, from all it’s dangers.

[Must Watch] Shaykh Rabee in Kasalaa, Sudan – Funny Short Clip [Video|Ar-En]

Wisdom in Giving Da’wah
Shaykh Rabee bin Hadi Al Madhkhalee

or watch @
Uploaded by abdalla508 on Youtube

Watch the whole video and see the wisdom Allah has given to our noble Shaykh (May Allah preserve him)

Transcription of the above Audio :

Then we travelled to ‘Kassala’ in Sudan.
It was Maasha Allaah.
We did Da’wah there.
We talked and Allaah benefited the people there.
It is a small town, so we visited all of the Masaajid there.
They said :
“There is only one masjid that we have not visited yet.
And it is upon the Tijaanee methodology.
And it is a Masjid that we have never been able to enter.”
Because they are very stubborn.
I said :
“We will go there and ask permission.
If they permit us to speak, we will speak.
If they do not permit us to speak, we will leave.
And that is up to Allaah.
We did not come here with force.”
So we went there and the Imaam led the prayer.
After the prayer, I gave him salaam.
[And said to him] :
“Do you mind if I give a small talk to these brothers?”
So he said : “Go ahead.”
So I spoke, may Allaah bless you, and I called to Allaah.
And I called to Tawheed and I called to the Sunnah and so on.
And at the same time I refuted the mistakes.
And the misguided beliefs that were present.

Until I reached the hadeeth of A’isha where she said:
“3 things, if anyone were to tell them to you, Tthen he has lied upon Allaah a great lie.
Whoever tells you that Muhammad has seen his Lord has lied a great lie upon Allaah.
And whoever says that Muhammad, knows the future, has lied a great lie against Allaah.
And whoever claims that Muhammad did not relate the whole religion to the people has lied against Allaah a great lie.
[Bukhaaree and Muslim]

So he got up and said :
“By Allaah, Muhammad saw his Lord with his own two eyes that are on his head.”
So I said to him :
“May Allaah reward you with good.
As for A’isha, [radiAllaahu anhaa], she is the most knowledgeable of his affairs.
And she said that he did not see his Lord.
And By Allaah, if he had seen his Lord he would have told her.”
He kept on talking, so I said to him :
“Wait until I have finished what I have to say.
And then you can ask whatever you like.
That which I know, I will answer.
That which I do not know, I will tell you : Allah knows best.”
I left him and I continued speaking.
And I was not really sure if he stayed or if he left.
Slowly I heard one of the men in the crowd saying :
“By Allaah, what this ‘Zuul’ is saying is the truth”
Zuul means man, in Sudan.
Slowly he said :
“By Allaah, what this man is saying is the Truth”
I used : “Allaah said….” and “The Messenger of Allaah said….”
May Allaah bless you.
Then the athaan of Isha was called and I finished my speech.
Then the Iqaamah was called.
And the people started pushing me to lead the prayer.
So I said :
“Never, never. The Imaam should lead the prayer.”
They said :
“By Allaah, you lead the prayer!”
So I said “OK” and I led the prayer.
After the prayer, the youth from Ansar us-Sunnah and myself left the masjid.
And I asked :
“Where is the Imaam?”
They said “They kicked him out!”
“Who kicked him out!?”
“His own Jamaa’ah kicked him out!”
By Allaah, this is what happened!
But if one was to come to them with this foolishness and insult them, meaning the Tijaaniyyah, the Burhaaniyyah and so forth, If one was to say this, who would accept it!?
But if you came to them with wisdom and kindness.
May Allaah bless you.
Allaah benefited them!
Allaah benefited them with this!
So O brothers, use beneficial knowledge.
And strong irrefutable evidences.
And beneficial wisdom in your Da’wah.
And it is upon you to have all of the beautiful manners that the Book Of Allaah and the Prophet of Guidance encouraged[Sallallaahu Alaihi Wa sallam]
Because they are the tools of Victory.
And they are the tools of Success.
And believe me when I say that the Sahaabah did not spread Islaam and have it enter into the hearts of the people, except with Wisdom and their character, more then with the sword.
Because the one enters Islam by sword will probably not remain steadfast.
The one who entered Islaam by way of knowledge and evidence….He is the one who will have strong faith.
So it is upon you to follow these good ways.
And it is upon you to be serious about knowledge.
As it is upon you to be serious about giving Da’wah to Allaah.

Transcribed by AbdurRahman. Org

The Tijāniyyah (Arabic: الطريقة التجانية, transliterated: Al-Ṭarīqah al-Tijāniyyah, or “The Tijānī Path”) is a sufi tariqa (order, path) originating in North Africa but now more widespread in West Africa, particularly in Senegal, The Gambia, Mauritania, Mali, Guinea, and Northern Nigeria and Sudan. Its adherents are called Tijānī

Tremendous Advice from Shaikh Rabee’ On The Importance of Reviewing Correct ‘Aqeedah & Tawheed, Renewing one’s Eeman, and fearing Shirk and Hypocrisy!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

Tremendous Advice from Shaikh Rabee’ On The Importance of Reviewing Correct ‘Aqeedah & Tawheed, Renewing one’s Eeman, and fearing Shirk and Hypocrisy!

Shaikh Rabee’ bin Haadee al-Madkhalee (hafidhahullaah Ta’aala) said:

“Look at the Muslim world today; go to Egypt, or go to Sudan, or go to Pakistan, and you will see incredibly dangerous false practices. In this land of Sa’udia Arabia, we have eradicated these elevated and venerated graves connected with false worship – all praise is due to Allaah. However, today many callers make it easy for the people to go to these locations or places of disobedience of Allaah in other countries, while at the same time it is likely that they denounce the emphasis given by others to calling to the worship of Allaah alone.

Oh brother, the Messenger (salallaahu ‘alaihi wa sallam) would from time to time repeatedly call his companions to reaffirm their oath of allegiance to him that they would not associate anything with Allaah in their worship. He had Abu Bakr and ‘Umar, Ibn Mas’ood, ‘Ubaidah Ibn as-Saamit (radiallaahu ‘anhum) and others again make the oath of allegiance to him that they would not associate or join anything else along with the worship of Allaah, as well as that they would establish the prayer, and so forth.

Why would he reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar?

Because our correct belief always requires being refreshed, rekindled, and renewed. As this correct belief, it is necessary that we plant it firmly within us as individuals, and among us collectively, and that we be reminded of its place and importance.” …

Shaikh Rabee’ also said:

“And if there is a caller today who correctly warns the people from this false practice of associating others with Allaah (in worship), the people will say, ‘Do you think we are idol worshippers?’ But why would the Prophet (salallaahu ‘alaihi wa sallam) himself reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar, that they not associate anything with Allaah in their worship, yet you ‘callers’ do not warn from this practice of joining others with Allaah in worship?!

Ibraheem (salallaahu ‘alaihi wa sallam) said [in his du’aa to Allaah]:

وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ
“…and keep me and my sons away from worshipping idols.” (Ibraaheem, ayah 35)

Yes, Ibraaheem – the father of the Prophets – and Khaleel-ur-Rahmaan said:

وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرا ً مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّه ُُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُور ٌ رَحِيم

“…and keep me and my sons away from worshipping idols. Oh my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me. And whoso disobeys me – still You are indeed Oft-Forgiving, Most Merciful.” (Ibraaheem, ayat 35-36)

He was aware that from among his descendants there would be many Prophets, yet despite this he still feared for them. So how can we consider ourselves safe and secure from this danger?!

Ya Muqqallib al-Qulloob Thabit Qulubuna ‘ala Deenik
(Oh Turner of the hearts, make our hearts steadfast upon Your Religion).

The Messenger of Allaah (salallaahu ‘alaihi wa sallam) often made this supplication and taught his companions to say this supplication. Yet many of us today, we possess undeserved confidence that we will not fall into associating others with Allaah, nor fall into hypocrisy.

But the companions feared for themselves hypocrisy. Ibn Abee Malaikah (rahimahullaah) said:

“I encountered 30 of the companions of the Prophet Muhammad (salallaahu ‘alaihi wa sallam), and all of them feared for themselves being hypocrites.”

Shaikh Rabee’ also said:
“As such, it is necessary that each of us fears falling into hypocrisy, and fears falling into matters of associating others with Allaah in worship, and fears for our hearts swerving away from the truth.

Allaah said:

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَة ً إِنَّكَ أَنْتَ الْوَهَّابُ
(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” (Aali Imran, ayah 8) and the verse:

فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ
…None feels secure from the Plan of Allaah except the people who are the losers. (Al-A’raf, ayah 99)

So we have fear for that which might affect the steadfastness and the strength of our Eeman within ourselves.

Therefore, we must make every effort in bringing about the causes for steadfastness, from actions which are obedience to Allaah, from submission and compliance to Allaah, Subhanahu wa Ta’aala, from seeking forgiveness of Allaah, Subhanahu wa Ta’aala, during the day and night by always humbly seeking from Him and beseeching Him to make us firm upon Islaam, and that Allaah guide at our hands those who want the guidance of Allaah, Subhanahu wa Ta’aala.”

Shaikh Rabee’ also said:

“As for the danger of lying and hypocrisy, we will offer you some thoughts regarding that. Indeed many of the leading personalities of falsehood and misguidance wore the ‘garments’ of Islaam, and made an outward show of worship and of striving to rectify affairs, as it is not possible for them to attempt to deceive the people except through adorning themselves in these ‘garments’ of Islaam in which they present themselves giving the appearance of righteous Muslims.

So in any case, if he reveals the characteristic of lying – even if he stands the night in prayer and fasts during the day – then that lying is a sign from the signs of hypocrisy. Moreover if he possesses – in addition to this – the characteristics of going against his word and excessiveness in his disputes, then clearly he stands as a pure hypocrite, and from this we seek refuge in Allaah.

Just as the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said:

The Signs of the hypocrites are three, when he speaks, he lies, when he promises, he breaks his word – or it is said when he gives a trust he is disloyal to it – and when he disputes, he goes to extremes.

So these four characteristics, if he possesses these four, then he is a pure hypocrite. And I say that the first three characteristics are those which are mentioned in the narration of Abu Hurrairah. However, the narration of ‘Abdullaah ibn ‘Umar mentions four characteristics. In any case, if he possesses all of these mentioned characteristics, then he is a pure hypocrite upon pure hypocrisy. And it may be that in regard to specific individuals, it would be restricted to the hypocrisy of deeds or actions, or it may be the full reality of hypocrisy in one’s inward belief which then takes him outside of the boundaries of Islaam.

Previously it has been explained to you that some of the people today consider that the matter of hypocrisy as a reality has ‘ended.’ They suppose that hypocrisy was ‘only’ in the time of the Messenger (salallaahu ‘alayhi wa sallam), but as for the latter ages, then they are ‘free’ from hypocrisy occurring within them. This is clearly from their obvious ignorance and foolishness, and we seek refuge in Allaah from that.

As indeed, the most knowledgeable of people regarding the hypocrites was the companion Hudhaifa ibn al-Yamaan (radiallaahu ‘anhu), and this companion who was the most knowledgeable of the hypocrites said: The hypocrisy today is worse and more evil than the hypocrisy in the time of the Messenger. They said, ‘Why is that?’ He said: Because at that time, the hypocrites strove to conceal their hypocrisy, but as for the people today, they manifest it openly.

So these individuals openly showed their hypocrisy, and spoke about their shameful affair, in their opposition to the Muslims. Specifically in the matter of calling to Allaah, the Blessed and the Most High, the one who fights against the call to the truth, engages in deceptions and fabricates things, then it is not something to be considered unlikely that many from among them are true complete hypocrites. And we ask Allaah for health and well being.”

Source: From the Book – “A LightHouse of Knowledge From a Guardian of the Sunnah”, pgs. 222-223, and 240-241.

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

by Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

The Question:

A lot of what we see in certain Masajid is ‘Ya Allaah & Ya Muhammad’ (O Allaah & O Muhammad) written on the Mihrab, is it permissible to pray in the likes of these Masajid?

The answer:

This is clear from what we have seen in Pakistan and Afghanistan – with great regret – I swear by Allaah we saw this written in the cars of the Mujahideen; actually those who claim to be Mujahideen! And they would not accept any advice, they would continue upon these aspects of Shirk! You would see it written in their shops and their Masajid: ‘Ya Allaah, Ya Ali, Ya Ghawth, Ya Hussain, Ya AbdulQadir, Ya such and such!!’ as well as other aspects of Shirk!

Seeking aid from other than Allaah is Shirk; by saying ‘Ya Muhammad’, then this is committing Shirk with Allaah (associating partners to Allaah). Muhammad was the Messenger of Allaah, the slave of Allaah and His Messenger –alayhi as-Sallat wa Sallam. Therefore, if one says ‘Ya Allaah and Ya Muhammad’, then that person has made Muhammad as an equal to Allaah Tabaraka wa Ta’ala.

The Messenger –alayhi as-Sallat wa Sallam- did not come except to destroy this polytheism, and to rectify the deviated nation and at the head of what they had was committing Shirk (associating) with Allaah -Azza wa Jal. The Messenger came to purify the Dunyaa, the hearts, the minds and intellects from Shirk with Allaah –Azza wa Jal- and the filth connected with Shirk.

He –alayhi as-Sallat wa Sallam- taught us pure Tawheed with the texts of the Qur’aan, the texts of the Sunnah and practically implementing them. He –alayhi as-Sallat wa Sallam- ordered us to level the graves, and to destroy idols.

The Messenger –alayhi as-Sallat wa Sallam- said:

‘Do not undertake journeys except to three Masajid – only these, not to graves, nor any place [for worship] – the Masjid al-Haraam, and this masjid of mine, and Masjid al-Aqsa.’

This is because these Masajid were built by the Prophets for the Tawheed of Allaah having Ikhlaas (Sincerity) of the Deen for Allaah – Azza wa Jal.

This action of writing ‘Allaah & Muhammad’ began in al-Madinah – since we know these things we can evaluate it – we knew the plots of the Ahl-ul-Bida’.

There was a man named Siraaj Rahman a colleague of mine in the University and he was from the students of Abul-Hasan an-Nadawi – I don’t know whether – I saw this in Kenya or a story had been narrated to him that this had begun to spread in al-Madinah. Anyway, he mentioned that Abul-Hasan an-Nadawi said the statement: ‘Allaah & Muhammad’ and this is disbelief, what they mean by this is that Muhammad is a partner to Allaah –Azza wa Jal; Allaah & Muhammad are equal.

There is none worthy of worship in truth except Allaah, Muhammad is the Messenger of Allaah; I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is the Messenger of Allaah, I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is His slave and Messenger; this is the highest status for this Noble Prophet –alayhi as-Sallat wa Sallam.

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Do not over praise me, like the Christians over praised the son of Maryam. Indeed I am a slave of Allaah and His Messenger.’

I have seen this clearly and I would have waged war against it, and if I saw it in a Masjid I would advise the Imam of the Masjid. Likewise in Masjid al-Qiblatayn – Masjid al-Amoodi -, I spoke to the Imam, but he did not do anything! So I spoke to al-Amoodi who was responsible for the Masjid, and he hastened – may Allaah reward him with goodness- and effaced these things.

And in the Masjid near my home in al-Madina they had written ‘Allaah & Muhammad’ so I advised the Imam and he said: ‘we will change it, we will change it.’ But he kept postponing it and did not change it! There was a good young man present who said: ‘I’ll sort it out.’ Then he went and covered it, and that was the end of that, and all praise be to Allaah.

One day I was coming from Batthan and entered Madinah and there was a pickup truck in front of me and it had ‘Ya Allaah Ya Muhammad’ written on it in red. So I followed him and he began speeding up, he noticed that I was following him, so he began to speed up even more, so I gave chase and pursued him until we reached Qurban, he stopped his car and got out and said to me: ‘Shall I wipe it off?’ and I hadn’t even spoken to him yet! He knew and felt this is what I was pursuing him about, so I told him ‘Yes, wipe it off.’

This confirms that there is a battle going on, the battle of these grave worshipping deviants in the land of Tawheed!

[Taken From:]

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