Ten things we waste…

24 10 2011

1. Our Knowledge
Wasted by not taking action with it.

2. Our Actions
Wasted by committing them without sincerity.

3. Our Wealth
Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in the akhirah (hereafter).

4. Our Hearts
Wasted because they are empty from the love of Allah (swt) and his Messenger (sallallahu ‘alahi wasallam), and a feeling of peace and contentment. In it’s place, our hearts are filled with something or someone else.

5. Our Bodies
Wasted because we don’t use them in ibadah (worship) and service of Allah.

6. Our Love
Our emotional love is misdirected, not towards Allah, but towards something/someone else.

7. Our Time
Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.

8. Our Intellect
Wasted on things that are not beneficial, that are detremental to society and the individual, not in contemplation or reflection.

9. Our Service
Wasted in service of someone who will not bring us closer to Allah, moreover something that will benefit us in dunya.

10. Our Dhikr (Remembrence of Allah)
Wasted, because it does not effect us or our hearts.


The Wahaabies-Misconceptions Removed.

4 05 2010

by ‘Abdullaah ibn Muhammad ibn ‘Abdul Wahhaab

All praise is due to Allaah, the Lord of all that exists, and may blessings and peace be upon our trustworthy Prophet Muhammad, and upon his family and his Sahaabah and the Taabi’een. To proceed:

We, the assembly of the ghazw (military expedition) of the muwahhideen, when Allaah blessed us – and to Him is due all praise – with entering Makkah al-Musharrafah at midday on yawm as-sabt (Saturday), the eighth day of the month of Muharram al-Haraam in the year 1218 after the Hijrah, after the chiefs of Makkah, its ‘ulamaa’ and all of its general public had sought the covenant of security from the ameer of the ghazw, Sa’ood; after they had previously agreed with the leaders of the hajeej and the ameer of Makkah to fight him or to make a stand in the Haram, to prevent him from the House; so when the troops of the muwahhideen marched against them, Allaah cast fear into their hearts, so they scattered in disarray, each one of them considering retreat their best option;

And the ameer at that time offered the covenant of security to everyone in al-Haram ash-Shareef, and we entered, our slogan being the talbiyah, in safety, our heads shaved and trimmed, not in fear of anyone of the creation, rather of the Master of the Day of Judgement;

And from the time that the troops entered the Haram, in their great numbers, self-controlled, well-mannered, without cutting down any tree, nor chasing any game animals, nor shedding any blood except for the blood of the hady, or whatever animals Allaah had made lawful according to the legislated manner;

And when our ‘Umrah was completed, we gathered the people on the morning of yawm al-ahad (Sunday), and the ameer (rahimahullaah) proposed to the ‘ulamaa’ that which we seek from the people and for which we fight them, which is: the purity of tawheed for Allaah ta’aalaa alone. And he informed them that there is no disagreement between us regarding anything except for two matters:

The first of them being the purity of tawheed for Allaah ta’aalaa, and the understanding of the types of ‘ibaadah, and that du’aa’ is one of them, and clarification of the meaning of the shirk due to which our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam) fought the people, and his call continued for a long period of time after the Prophethood to that tawheed and to the abandoning of attributing partners with Allaah, all of that before the other four pillars of al-Islaam were made obligatory.

And the second matter is al-amru bil-ma’roof wan-nahyu ‘anil-munkar (commanding the good and forbidding the evil), of which nothing remains among them except its name, its effects and meaning having been erased.

So they agreed with us regarding the goodness of that which we are upon, in general and in detail, and they gave the bay’ah to the ameer upon the Book and the Sunnah, and it was accepted from them and they were all pardoned. So he did not put the slightest pressure on a single one of them, and he continued to treat them all with the utmost kindness, especially the ‘ulamaa’.

So we explained to them in that meeting, before they departed from us, the evidences for what we are upon, and we sought from them sincere advice, reminder, and explanation of the Truth.

And we informed them that the ameer clearly stated in their meeting that we would accept anything for which they brought a clear evidence from the Book, or the Sunnah, or an athar from as-Salaf as-Saalih, such as al-Khulafaa’ ar-Raashideen whom we are commanded to follow by his saying (sallallaahu ‘alayhi wa-sallam): “You must follow my Sunnah, and the Sunnah of the rightly-guided Khulafaa’ after me.” Or from the four mujtahid imaams and those who received knowledge from them, until the end of the third generation, in accordance with his saying (sallallaahu ‘alayhi wa-sallam): “The best of you are my generation, then those who follow them, then those who follow them.”

And we informed them that we are with the Truth, wherever it goes, and followers of the clear evidence, and we do not care if that means opposing what those before us were upon, and they did not reject any of that.

Regarding seeking needs from the dead, and the structures built over the graves:

So we put before them the matter of seeking one’s needs from the dead, and asked if they still had any misunderstanding regarding it? So one of them mentioned one of two misunderstandings, and we refuted them with the undisputable evidences from the Book and the Sunnah until they accepted, and there was none left among them who had any doubt or misgiving regarding that for which we fought the people, that it is the clear Truth without any doubt.

And they gave us their strongest oaths, without it being asked from them, of the broadening of their understanding and the certainty of their conscience, that they no longer held the slightest doubt that the one who says: “Yaa Rasoolallaah (sallallaahu ‘alayhi wa-sallam)”, or: “Yabna ‘Abbaas”, or: “Yaa ‘Abdal-Qaadir”, or other than them from the creations, seeking by that to avert an evil or bring a good from anything that Allaah ta’aalaa alone is capable of doing, such as healing the sick, or granting victory over the enemy, or guarding from a misfortune, or the like: that he is a mushrik guilty of major shirk, whose blood may be shed and whose wealth is lawful, even if he believes that the ultimate controller of the universe is Allaah ta’aalaa alone but he turned to the creations with du’aa’, seeking intercession from them, and drawing closer to them, in order to fulfill his need from Allaah by virtue of their “secret” and by their interceding with Him for them while they are in the barzakh;

And that the structures built over the graves of the righteous people have become in this age idols to which people turn for the fulfillment of needs, and at which acts of devotion are performed, and whose inhabitants are called upon in difficulties, as the people of Jaahiliyyah used to do.

And among them were the mufti of the Hanafiyyah, Shaykh ‘Abd al-Malik al-Qala’i, and Husayn al-Maghribi the mufti of the Maalikiyyah, and ‘Aqeel ibn Yahyaa al-‘Alawi.

So thereafter we demolished all that was worshipped by glorification and belief in it, and due to which benefit and aid were hoped for, from all of the structures built over the graves and other than them, until there did not remain in that purified land a single taaghoot to be worshipped, so all praise is due to Allaah for that.

Then all taxes and customs rates were abolished, and all tobacco pipes were broken, and it was announced that they are haraam. And all of the places frequented by the users of narcotics and those famous for immorality were burnt down, and it was announced that everyone must regularly perform the salaah in jamaa’ah, without praying in different groups, rather that they should gather to pray behind a single imaam, and that imaam should be a follower of one of the four imaams, may Allaah be pleased with them. Then the people would be united, Allaah alone would be worshipped, there would be concord, and discord would disappear.

And an ameer was appointed for them, and the affair was settled without bloodshed, violating honour, or putting pressure on anyone, and all praise is due to Allaah, the Lord of all that exists.

Then they were given the letters written by Shaykh Muhammad regarding tawheed, containing the proofs and explaining the evidences for it with the unambiguous aayaat and the mutawaatir ahaadeeth in order to convince them. And a summary of that letter was made for the general public, to be distributed in their sittings and studied in their assemblies, and for the ‘ulamaa’ to explain its meanings to them in order that they may understand tawheed so that they could hold on to the firmest handhold, and in order that the reality of shirk may be clarified to them so that they could avoid it by being safe on the clear understanding.

And among those who were present from the ‘ulamaa’ of Makkah, and witnessed most of what took place, was Husayn ibn Muhammad ibn al-Husayn al-Ibreeqi al-Hadhrami, and thereafter al-Hayyaani. And without hesitation he gathered with Sa’ood and his advisors from the people of knowledge, and asked about the matter of intercession, regarding which the swords were drawn, without shyness or embarrassment, for he had not done any wrong regarding it before.

So we informed him that our madhhab in the usool (fundamentals) of the religion is the madhhab of Ahl as-Sunnah wal-Jamaa’ah, and our way is the way of the Salaf, which is the safer way, and indeed the more knowledgeable and wise, as opposed to those who say that the way of the Khalaf is more knowledgeable.

Allaah’s Attributes, and al-qadhaa’ wal-qadar

And it is that we accept the aayaat and ahaadeeth of the Attributes upon their apparent meanings, and we leave their true meanings, while believing in their realities, to Allaah ta’aalaa. For Maalik, one of the greatest of the ‘ulamaa’ of the Salaf, when asked about al-istiwaa’ in His Saying (ta’aalaa): “Ar-Rahmaan rose over the Throne.” [Taa-Haa: 5] said: “Al-istiwaa’ is known, the “how” of it is unknown, believing in it is waajib, and asking about it is bid’ah.”

And we believe that good and bad are all from the Will of Allaah ta’aalaa, and that nothing occurs in His Dominion except that which He wills. For the slave is not capable of creating his own actions, rather he earns from them reward due to Allaah’s Favour, and punishment due to Allaah’s Justice, and Allaah has no obligation over His slave in anything.

And that the believers will see Him in the Hereafter, without mentioning how or comprehending it.

Regarding following the madhaahib:

And in the furoo’ (branches) of the religion we are upon the madhhab of Imaam Ahmad ibn Hanbal, and we do not object to whoever follows one of the four imaams, as opposed to other than them whose madhaahib have not been clarified.

The Raafidhah, Zaydiyyah, Imaamiyyah and the likes of them: we do not accept from them anything from their corrupt madhaahib, rather we require that they follow one of the four imaams.

And we do not deserve the level of al-ijtihaad al-mutlaq (absolute ijtihaad), and none among us claims it. However, in some matters, if we find an authentic nass (text) from the Book or the Sunnah that is not abrogated or specified or contradicted by a stronger evidence, and one of the four imaams says according to it, then we take it and leave the saying of the madhhab, such as the matter of the inheritance of the grandfather and the brothers, for we put the grandfather first in the inheritance, even though the madhhab of the Hanaabilah says otherwise.

And we do not inquire into a person’s madhhab, and we do not oppose him, unless we find a clear text opposing the madhhab of one of the imaams in a matter involving an outward symbol of the religion (shi’aar), such as the imaam of the prayers; so we order the Hanafi and the Maaliki, for example, to observe the same calmness when rising from rukoo’ (i’tidaal), and in the sitting between the sajdatayn, due to the clear evidence for that, as opposed to the Shaafi’i imam reciting the basmalah aloud, for we do not order him to recite it quietly. And there is a great difference between these two matters. So when the evidence is strong, then we advise them to follow the nass, even if it opposes the madhhab, and that is found only very rarely.

And there is no objection to ijtihaad in some matters as opposed to others, and this is not contradictory to the lack of the claim to ijtihaad. For it has been that a group of the imaams of the four madhaahib had their own particular views regarding certain matters that were in opposition to their madhhab, whose founder they followed.

Regarding the writings of the ‘ulamaa’:

Moreover, we turn for aid in understanding the Book of Allaah to the well-known and respected tafseers, among the greatest of which are, to us, the tafseer of Ibn Jareer, and its summary by Ibn Katheer ash-Shaafi’i, and likewise al-Baghawi, al-Baydhaawi, al-Khaazin, al-Haddaad, al-Jalaalayn, and other than them.

And for understanding the hadeeth, to the commentaries of the prominent imaams, such as those of al-‘Asqalaani and al-Qastalaani on al-Bukhaari, and that of an-Nawawi on Muslim, and that of al-Manaawi on al-Jaami’ as-Sagheer.

And we give great importance to the books of hadeeth, especially al-Ummahaat as-Sitt and their commentaries, and we give importance to the other books in the rest of the fields of study: Usool, furoo’, qawaa’id, biographies, grammar, morphology, and all other sciences of the Ummah.

And we not order the banning of any writings at all, except those that contain what the people have fallen into of shirk, such as Rawdh ar-Rayaaheen, or which may result in defects in the ‘aqeedah, such as ‘ilm al-mantiq (the science of logic), which a group of the ‘ulamaa’ have declared to be haraam. But we do not interrogate and search for the like of them. Likewise regarding the book ad-Dalaa’il, unless its owner stubbornly displays it publicly, then it is banned from him.

And what occurred from one of the bedouins regarding banning certain books of the people of at-Taa’if, was due to his ignorance, and he as well as others were warned from doing it.

Misconceptions and falsehoods regarding the da’wah:

And from what we are upon is that we do not view the enslavement of the ‘Arabs as permissible, and neither did we do it. And we did not fight against anyone but them. And we do not view it permissible to kill women and children.

As for the lies forged against us in order to hide the truth and deceive the people: that we explain the Qur’aan with our opinions, and that we only accept those ahaadeeth which agree with our understanding, without referring back to a commentary or consulting a shaykh, and that we lower the status of our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam) by saying that the Prophet is a decomposed set of bones in his grave, and that the stick of one of us is of more benefit than him, and that he cannot intercede, and that visiting him is not recommended, and that he did not know the meaning of “laa ilaaha illallaah” until “So know that none has the right to be worshipped but Allaah” was sent down to him, even though the aayah was sent down in al-Madeenah, and that we do not rely on the sayings of the ‘ulamaa’, and that we ban the books of the followers of the madhaahib due to their containing both truth and falsehood, and that we are mujassimah (anthropomorphists), and that we make takfeer of all of the people of our time and after the sixth century of the Hijrah, except for those who are upon our way;

And branching off from that is their claim that we do not accept the bay’ah of anyone until he admits that he was a mushrik before, and that his parents died attributing partners with Allaah;

And that we forbid sending prayers (salaah) on the Prophet (sallallaahu ‘alayhi wa-sallam), and that we absolutely forbid the legislated manner of visiting the graves, and that whoever follows our way then he is forgiven everything, even his debts, and that we do not give any importance to the Ahl al-Bayt (may Allaah be pleased with them), and that we force them to marry those who are not their equals, and that we force the old man to divorce his young wife so that she can marry a young man if their case is brought before us, then there is no basis to any of that.

So all of these falsehoods, and others besides them that we were asked about before, our answer to every one of these matters is: “Glorified are You! This is an enormous slander.” [An-Noor: 16] So whoever narrates from us any of that, or attributes it to us, then he has slandered us a forged a lie.

And whoever witnesses our state, and is present in our sittings, and verifies that which is with us, will know for sure that all of that has been made up and forged against us by the enemies of the religion and the brothers of the shayaateen, in order to frighten the people away from submitting to Allaah ta’aalaa with tawheed in ‘ibaadah, and abandoning all forms of shirk, regarding which Allaah has stated that He will not forgive: “And He forgives other sins besides that to whom He wills.” [An-Nisaa’: 48]

Major sins:

For we believe that whoever commits any of the major sins, such as killing a Muslim unrightfully, adultery, usury, drinking intoxicants, and he repeats that, then his doing that that does not take him out of the fold of al-Islaam, and he is not condemned to eternity in the abode of punishment, as long as he dies as a muwahhid in all forms of his ‘ibaadah.

The status of the Prophet (sallallaahu ‘alayhi wa-sallam):

And what we believe is that the status of our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam) is absolutely the highest status of the creations, and that he is alive in his grave with the life of the barzakh, higher than the life of the shuhadaa’ that has been mentioned in the Revelation, because he is better than them without doubt. And that he hears the Muslim’s sending greetings (salaam) on him, and that it is sunnah to visit him, however it is not allowed to set out on a journey except to visit the masjid and pray in it, and if he intends along with that to visit the grave of the Prophet (sallallaahu ‘alayhi wa-sallam), then there is no objection.

And whoever spends his most precious time in sending the prayers (salaah) on him (‘alayhis-salaatu was-salaam) according to the manner narrated from him, then he has succeeded in attaining the bliss of both worlds, and it will suffice him from his worries and stress, as it is mentioned in the hadeeth from him.

Allaah’s awliyaa’:

And we do not reject the karaamaat (miracles) of the awliyaa’, and we give them the recognition that they deserve, and that they are upon guidance from their Lord as long as they follow the legislated way and the laws of the Sharee’ah. However, they do not deserve to be given any form of ‘ibaadah, whether during their lives or after their deaths. Rather, du’aa’ may be sought from them while they are alive, and indeed from any Muslim, for it has come in the hadeeth: “The du’aa’ of a Muslim for his brother is answered.” And he (sallallaahu ‘alayhi wa-sallam) ordered ‘Umar and ‘Ali to pray for forgiveness for Uways, and they did so.


And we affirm the intercession for our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam) on the Day of Resurrection, according to what has been narrated, and likewise we affirm it for the rest of the Prophets, angels, awliyaa’, and children who died young, also according to what has been narrated. And we ask it only from the One Who has power over it, and He will give His Permission for it to whomever He wills from the muwahhideen, who will be the most fortunate of people to receive it, as is narrated, by one of us saying: “O Allaah, grant us the intercession of Your righteous slaves, or Your angels” or the like, which is sought from Allaah alone, not from them. So it is not said: “Yaa Rasoolallaah” or: “Yaa Waliyyallaah, I ask you for intercession”, or anything else like: “Come to my aid”, or: “Save me”, or: “Heal me”, or: “Grant me victory over my enemy”, or the like, which none but Allaah ta’aalaa alone is capable of granting. So if this is sought from those who have been mentioned
> while they are in the barzakh, then it is a form of shirk, for there is no narrated text supporting that in the Book or the Sunnah, neither is there any athar from as-Salaf as-Saalih in that regard, rather it is narrated in the Book and the Sunnah and from the consensus of the Salaf that it is major shirk, due to which the Messenger of Allaah (sallallaahu ‘alayhi wa-sallam) fought the people.

Swearing oaths and making tawassul:

So if you asked us what we say regarding swearing oaths and making tawassul by other than Allaah, then I say:

We look into the state of the one who is swearing the oath: if he intends by it glorification, like his glorification of Allaah or even greater, as occurs with some of the extreme mushrikeen from the people of our age, when he is asked to swear by his shaykh, i.e. his object of worship whom he depends upon in all of his affairs, he will not accept to do so if he is lying or in doubt, but if his is asked to swear by Allaah only he will do so; then such a person is certainly a kaafir, from the worst of the mushrikeen, and he is the most ignorant of them by consensus. But if he does not intend glorification, rather he does it only due to a slip of the tongue, then this is not major shirk, but the one who said it must be forbidden from it and warned, and ordered to seek Allaah’s forgiveness immediately.

As for tawassul, which is to say: “O Allaah, I ask You by the status of Your Prophet Muhammad (sallallaahu ‘alayhi wa-sallam), or by the right of Your Prophet, or by the status of Your righteous slaves, or by the right of Your slave so-and-so”, then this is among the blameworthy bid’ahs for which no evidence has been narrated in the texts, like raising the voice when sending prayers (salaah) on the Prophet (sallallaahu ‘alayhi wa-sallam) after the adhaan.

The Ahl al-Bayt:

As for the Ahl al-Bayt, a question regarding them was directed to the ‘ulamaa’ of ad-Dir’iyyah, and also regarding the permissibility of the marriage of a Faatimiyyah woman with a non-Faatimi man, and the answer was as follows:

The Ahl al-Bayt, may Allaah be pleased with them, are undoubtedly entitled to our love and affection, as is narrated in the Book and the Sunnah. So it is obligatory to love them and show affection for them, however al-Islaam has made the people equal. So no-one is better than another except in piety. Along with that, they deserve respect and preference, as do the rest of the ‘ulamaa’, such as sitting at the front of the gatherings, being served first with respect, and given priority when giving way in the street and the like, when others of similar age and knowledge are present.

As for the common practice in some countries or giving preference to their children and their ignorant ones, over one who is more deserving than him, to the extent that if he does not kiss his hand every time he greets him then he will blame him, or quarrel with him, or beat him, or argue with him, then this is a practice for which there is no narrated text or evidence. Rather it is an evil act, whose removal is obligatory. And if he kissed the hand of one of them when returning from a journey, or due to his abundance of knowledge, or from time to time, or after a long absence, then there is no objection to that. However, what has become commonplace in the latter-day jaahiliyyah is that kissing the hand has become a symbol for those who are believed, or whose ancestors are believed, to possess certain powers, or a custom of the arrogant towards other than them. So we forbade it absolutely, especially for the above-mentioned people, in order to prevent the ways leading to shirk as much as we are able.

And the only reason that we demolished the house of as-Sayyidah Khadeejah, the Dome of the Birthplace, and some of the zawaayaa attributed to some of the awliyaa’, was to prevent that, and to guard against attributing partners with Allaah as much as we were able, due to the enormous importance of doing so, for shirk will not be forgiven by Allaah. And it is worse than attributing a son to Allaah ta’aalaa, because a son is a perfection in the case of the creation; as for shirk, it is a deficiency, even in the case of the creation, in accordance with His Saying (ta’aalaa): “He gives a parable from yourselves: Do you not have slaves whom your right hands own who are partners in that which We have provided for you?” [Ar-Room: 28]

And as for the marriage of a Faatimiyyah woman to a non-Faatimi man, then it is permissible by consensus, indeed there is no dislike in it at all. For ‘Ali married his daughter to ‘Umar ibn al-Khattaab, and both of them are sufficient examples to follow. And Sakeenah bint al-Husayn ibn ‘Ali married four men, and none of them was a Faatimi, not even a Haashimi, and the Salaf continued on that way without objection. However, we do not compel anyone to get his female ward married, unless she herself requests it and refuses someone unequal to her in social status (kufu’). And the Arabs are equal to each other (akfaa’), so that which is commonplace in some countries of refusing marriage on the grounds of social status is proof of arrogance and trying to be praised. And great evil and corruption could result from this, as has been narrated. Indeed, marriage between those whose status is unequal is permissible, for Zayd – who was a freed slave – was married to Zaynab, the Mother of the Believers, and she was from Quraysh. And the matter is well-known to the followers of the madhaahib. [End of quote.]

Establishing the evidence and the conditions of making takfeer:

So if somebody, seeking to frighten people away from the truth and submission to it, says:

If you declare with certainty that whoever says: “Yaa Rasoolallaah, I ask you for intercession” is a mushrik whose blood may be spilt, then the necessary implication of it is that the majority of the Ummah have committed kufr, especially those of the later generations, because the ‘ulamaa’ that they followed clearly stated this to be recommended, and they criticised those who say otherwise!

I say:

This is not necessarily the implication, because the implication of the madhhab is not itself a madhhab, as is well-known. For example, it is not implied that we are mujassimah (anthropomorphists) just because we talk about the direction of Allaah’s ‘uluww (highness, loftiness) as narrated in the hadeeth regarding that.

And we say regarding those who have died: that they are a nation that has passed away; and we do not make takfeer of anyone except the one whom our da’wah to the Truth has reached, and to whom the path has been clarified and the evidence established, and who then continues arrogantly and stubbornly, like the majority of those whom we are fighting today, who insist on attributing partners to Allaah, refusing to carry out the obligations of the religion, and openly committing the major sins and forbidden acts. And as for those other than the majority, we only fight them due to their aiding such people, their acceptance of them, their increasing of their numbers, and their participation with him in fighting us. So in that case he carries the same ruling regarding the duty to fight him. And we excuse those who have passed away, that they were mistaken but excused, due to the fact that they were not infallible from error.

So it is absolutely not allowed to justify that by saying that there was ijmaa’ on such a thing, and whoever criticised those who said otherwise was mistaken. And it is not a new thing for someone to be mistaken, for those who were better than them also made mistakes, such as ‘Umar ibn al-Khattaab (radhiyallaahu ‘anhu); for when the woman corrected him, he retracted from his statement regarding the matter of the mahr (dowry), and in regard to other matters that are well-known in his biography. Indeed, a large group of the Sahaabah made a mistake while our Prophet (sallallaahu ‘alayhi wa-sallam) was among them, and his light guiding them, when they said: “Make for us a dhaat anwaat, as they have a dhaat anwaat.”

So if you said:

This is the case of the one who is confused, then when he is corrected he accepts it; then what is to be said about the one who understands the evidences, has looked upon the sayings of the imaams who are followed, and who persisted on that way until he dies?

I say:

There is nothing preventing us from excusing those mentioned, and we do not say that he is a kaafir, and neither do we say about the one mentioned previously that he is guilty of his mistake, even if he persisted in his mistake, due to the lack of anyone who would struggle for the sake of this matter in that time, with his tongue and his sword and his spear. For the evidence was not established against him, nor was the path made clear to him, rather the majority trend of the authors of the time mentioned was the wholesale abandoning of the sayings of the imaams of the Sunnah regarding this matter altogether, and whoever looked upon them was opposed by them before it could settle in his heart, and their prominent people continued to forbid their lesser people from even looking into this matter altogether, and the kings’ authority deterred anyone whose heart accepted it, except those of them whom Allaah willed.

Moreover, Mu’aawiyah and his companions (radhiyallaahu ‘anhum) saw it fit to oppose Ameer al-Mu’mineen ‘Ali ibn Abi Taalib (radhiyallaahu ‘anhu), fight him, and declare war against him. They were mistaken in doing that according to ijmaa’, and they persisted on that mistake. Yet it is not known that a single one of the Salaf made takfeer of a single one of them, by ijmaa’. Indeed, they did not even label him as a faasiq; rather, they affirmed for them the reward of ijtihaad, even if they were mistaken, as is well-known among Ahl as-Sunnah.

And we are likewise: we do not make takfeer of anyone whose religion is correct, whose righteousness, knowledge, piety, and ascetism is well-known, whose life is praiseworthy, and who made his sincere effort for the Ummah by devoting himself to teaching the beneficial sciences and writing about them, even if he was mistaken in this matter or in other matters. An example is Ibn Hajr al-Haytami: for we are well aware of what he said in ad-Durr al-Munadhdham, yet that does not detract from his great knowledge, and for this reason we give great importance to his books, such as Sharh al-Arba’een, az-Zawaajir, and others, and we rely on what he has transmitted, for he is one of the ‘ulamaa’ of the Muslims.

This is what we are upon, addressing all who possess sound mind and knowledge, and who possess the quality of fairness, without inclining towards bigoted partisanship or fanaticism: to look to what is said, and not to who said it. As for those whose habit is to oblige adherence to a particular person in everything, regardless of whether it is truth or otherwise, then he has blindly followed those regarding whom Allaah has said: “Verily, we found our fathers following a certain way, and we are following in their footsteps.” [Az-Zukhruf: 23] His custom and habit is to know the truth by the people, not the people by the truth. So we do not address him or the like of him except with the sword, until his crookedness is straightened out and his error corrected. And the armies of tawheed, praise be to Allaah, are victorious, and their banners are unfurled with success and progress, “and the unjust will know by what an overturning they shall be overturned.” [Ash-Shu’araa’: 227] And “verily, it is the Party of Allaah who will be victorious.” [Al-Maa’idah: 56] And He said (ta’aalaa): “And verily, it is Our troops who will be victorious.” [As-Saaffaat: 173] “And it was incumbent upon Us to grant victory to the believers.” [Ar-Room: 47] “And the good end is for the pious.” [Al-A’raaf: 128]


Moreover, from what we are upon is that bid’ah (innovation), which is everything that was introduced into the religion after the three generations, is in all of its forms blameworthy, as opposed to those who say that there are good and bad bid’ahs, or who divide them into five categories; unless we can harmonise by saying that the good bid’ahs are those that as-Salaf as-Saalih were upon, and that they include that which is obligatory, recommended, and permissible; and in that case they might figuratively speaking be termed bid’ahs; and that the bad bid’ahs are anything other than that, and that they include that which is forbidden and that which is disliked. And there is no objection to this harmonisation.

So from the blameworthy bid’ahs that we forbid are: raising the voice with the adhaan in that which is not part of the adhaan, whether it is with aayaat, or sending prayers upon the Prophet (sallallaahu ‘alayhi wa-sallam), or dhikr, or other than that after the adhaan, or during the night of al-Jumu’ah, or Ramadhaan, or the two ‘Eeds; for all of that is a blameworthy bid’ah.

And we have abolished that which was customary in Makkah of announcing to the people to make dhikr or pray for mercy and the like, and the ‘ulamaa’ of the madhaahib admitted that it was a bid’ah.

And from them is: the reading of a hadeeth on the authority of Abu Hurayrah before the khutbah; and the commentator on al-Jaami’ as-Sagheer has clearly stated that to be bid’ah. And from them is: holding gatherings at a particular time to recite the story of the Prophet’s birth (sallallaahu ‘alayhi wa-sallam) in the belief that it is a specially recommended act of worship, without teaching the knowledge of the seerah; for this has not been narrated.

And from them is: holding gatherings to recite the rawaatib of the mashaayikh with raised voices, and reciting al-Faatihah, and making tawassul through them in important affairs; such as the raatib of as-Sammaan, and the raatib of al-Haddaad, and their likes. Indeed, such gatherings might include major shirk, so they are to be fought due to that; and whoever among them is given direction and accepts that these matters in such forms are not Sunnah but rather bid’ah, then he is left; but if they refuse, then the ruler is to punish them what that which he sees sufficient as a deterrent.

And as for the ahzaab (compilations of dhikr and supplications) of the ‘ulamaa’ that are taken from the Book and the Sunnah, then there is no objection to reciting them and doing so regularly; for dhikr, sending prayers on the Prophet (sallallaahu ‘alayhi wa-sallam), seeking forgiveness, reciting the Qur’aan, and the like is highly recommended according to the Sharee’ah, and the one who observes it is rewarded, and every time a slave of Allaah does it more, then his reward increases, but as long as it is done in the legislated manner: without going to extremes, or corrupting it, or altering it; for Allaah ta’aalaa has said: “Call upon your Lord with devotion and with a low voice.” [Al-A’raaf: 55] And He said (ta’aalaa): “And to Allaah belong the Most Beautiful Names, so call on Him by them.” [Al-A’raaf: 180] And by Allaah, how great was an-Nawawi with his compilation Kitaab al-Adhkaar, so the interested one should benefit from it, for it contains that which will suffice the one who is successful.

And from them is: that which is commonplace in some countries of reciting the mawlid of the Prophet (sallallaahu ‘alayhi wa-sallam) with poems that are sung, and mixed with sending prayers on him, and adhkaar and recitation of the Qur’aan, and doing that after the Taraaweeh prayer, believing it in that form to be an act of worship. Indeed, the general public imagines that this is from the narrated sunan. So that is forbidden. As for the Taraaweeh prayer, it is sunnah, and there is no objection to praying it in jamaa’ah regularly.

And from them is: that which is commonplace in some countries of praying the five obligatory prayers together after the last Jumu’ah of Ramadhaan. And this is one of the evil bid’ahs by ijmaa’, so they are to be warned from that with the severest warning.

And from them is: raising the voice with dhikr when carrying the dead, or when pouring water over the grave, and other than that which has not been narrated from the Salaf. And Shaykh at-Tartooshi al-Maghribi has authored a concise book which he entitled al-Hawaadith wal-Bida’, and Abu Shaamah al-Maqdisi wrote a summary of it; so it is upon the one who is concerned for his religion to obtain it.

And we only forbid those innovations that are taken as religion and worship. As for that which is not taken as religion and worship, such as drinking coffee, composing poetry, mentioning the good qualities of the kings, etc. then we do not forbid it, as long as it is not mixed with things like dhikr or i’tikaaf in the masjid, believing it to be an act of worship; for Hassaan refuted Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (radhiyallaahu ‘anhu), saying: “I used to recite this poetry in front of one who was better than you,” so ‘Umar accepted it.

And all kinds of permissible recreations are allowed, because the Prophet (sallallaahu ‘alayhi wa-sallam) allowed the Abyssinians to play their sports on the day of ‘Eed inside his masjid (sallallaahu ‘alayhi wa-sallam). And singing during building or the like is allowed, as is training for warfare with various types of weapons, as well as that which incites bravery such as war drums, but not other musical instruments, which are forbidden. And the distinction between them is very clear.

And there is no objection to beating the daff (hand-drum) at weddings, for he said (sallallaahu ‘alayhi wa-sallam): “I have been sent with the easy religion of monotheism (al-Haneefiyyah as-Samihah).” And he said: “Let the Jews know that in our religion there is enjoyment.”

Regarding Shaykh al-Islaam Ibn Taymiyyah and Imaam Ibn al-Qayyim:

Moreover, we view both Imaam Ibn al-Qayyim and his Shaykh [Shaykh al-Islaam Ibn Taymiyyah] as two imaams of truth from Ahl as-Sunnah, and we view their books among the greatest of books; however we do not blindly follow them in every matter, for everyone may have his saying accepted or rejected except our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam). And it is well-known that we disagree with them regarding a number of matters, including the matter of the triple divorce in a single sitting, for we say according to it, following the saying of the four imaams. And we view the waqf as valid, and that nadhr (vowing) is permissible, and that it must be fulfilled in everything except the disobedience of Allaah.

And from the forbidden bid’ahs is: recitation of al-Faatihah for the mashaayikh after the five prayers, and going to extremes in praising them, and making tawassul through them in the way that is commonly done in many countries, and after gatherings of ‘ibaadah, believing that this is from the best acts of worship; while it may lead to shirk without a person realising it. For a person might be led to commit shirk without realising it, due to its hidden nature; otherwise, the Prophet (sallallaahu ‘alayhi wa-sallam) would not have sought Allaah’s protection from it with his saying: “O Allaah, I seek Your protection from attributing a partner with You knowingly, and I seek Your forgiveness for that which I do unknowingly. Verily, You are the All-Knower of what is hidden.”

So it is necessary to memorise these words, and protect oneself from shirk as much as possible; for ‘Umar ibn al-Khattaab said: “The ties of al-Islaam will be undone, one after another, when a person will enter into al-Islaam who does not know what jaahiliyyah is.” And that is because he will commit shirk, believing it to be an act of worship. We seek Allaah’s protection from going astray and losing our eemaan.

This is what I presented during the discussion with the previously mentioned shaykh [Husayn ibn Muhammad al-Ibreeqi] at the time that he was hesitant, and he requested from me every time to put it in writing; so when he insisted on it, I wrote this down for him without referring back to any book, because I was occupied to the utmost degree with the affair of the ghazw; so whoever wishes to confirm that which we are upon, then let him come to us in ad-Dir’iyyah, and he will see that which will satisfy his thoughts and comfort his sight, of lessons in all of the sciences, especially tafseer and hadeeth; and he will see that which will amaze him, with Allaah’s praise and help, of the establishment of the outward symbols (sha’aa’ir) of the religion, and kindness to the weak, the visiting delegations, and the poor people.

At-Tareeqah as-Soofiyyah:

And we do not reject at-Tareeqah as-Soofiyyah, and the purification of the inner self from the evil qualities of disobedience to Allaah connected to the heart and the limbs, as long as the person abides by the laws of the Sharee’ah and the correct methodology. And we do not try to come up with lengthy justifications for any aberrancies in his statements or actions.

And we do not depend on, ask for help from, seek victory from, or place our trust in all of our affairs except upon Allaah ta’aalaa, for He is Sufficient for us, and what an Excellent Trustee; an Excellent Master and an Excellent Helper. And may Allaah bless Muhammad and his family and companions, and grant them peace.

Ad-Durar as-Saniyyah fee al-Ajwibah an-Najdiyyah

Muttah Beale aka ‘Napoleon’ NEW Documentary

29 03 2010

Asalaamu alaikum wa rahmatullaah

Brother Muttah Beale has finally released his documentary called ‘Life of an Outlaw’ describing his background from his early years, to his rapping days and finally when he fully embraced Islaam.

He has been to City of Nottingham many times to share with us his experiences, and finally for the ones who missed him, you can see his story from the comfort of your own houses!

Muttah Beale : Life of an Outlaw.

Test your Tawheed!

26 03 2010

AFTER teaching his book “Kitab at-Tawheed” to his students for a couple of times or more, Shaykh-ul-Islaam Muhammad Ibn Abdul-Wahhaab rahimahullah wanted to repeat it again

His students said, “O Shaykh, we wish to study another book, a book of Fiqh or Hadith.”
The Shaykh asked, “Why?”.
His students said, “We have understood Tawheed. We want to study another science.”
The Shaykh replied, “Wait, I shall give some thought to this.”
A few days later, the Sheikh came to class with a troubled face. His students asked him for the reason.

The Shaykh said he had come across something that angered him.

“It has been related to me that the inhabitants of a house sacrificed a rooster (for a Jinn) in front of their door. I have sent someone to confirm this affair.”
Few days later, the Shaykh said, “They did not sacrifice for other than Allah, but it was someone who fornicated with his mother.”
Shocked, his students exclaimed, “We seek refuge with Allah! He fornicated with his mother?!! We seek refuge with Allah! He fornicated with his mother…”.
Shaykh-ul-Islaam then showed them the ignorance of their statement – “We understood Tawheed” – and that this was one of the greatest tricks of Satan.
The students exclaimed and expressed anger on hearing a great sin, but their hearts were not angered when a Major Shirk, sacrificing to other than Allah, that exits one from Islam was mentioned.

They took a major sin to be greater than Shirk.
This also happens today. We are angered when we see great sins (which is good), but when we hear or see people doings acts of Shirk al-Akbar (Major Shirk) it does not move our hearts.
This proves our ignorance. It proves that we have not understood Tawheed

One of the Salaf, Imam Abu Al-Aliyah rahimahullah said, “I would travel for days to meet a man and the first thing I would notice about him is his prayer. If he would establish the prayer perfectly and on time, I would stay with him and hear the knowledge he had. If I found him to be careless concerning the prayer, I would leave him and say to myself that for things other than the prayer, he would be even more careless.” (Hilyat Al-Awliya, 2/312)

NEW Fakehead Blog Announcement

26 03 2010

Asalaamu alaikum wa rahmatullaah

It is with our pleasure to introduce to you all THE FAKEHEAD REPORT!!

This blog will give you an insight on all of the local deceivers in Nottingham as well as fakeheads worldwide, refuting them with evidence according the The Qur’an and Sunnah.

Long enough now have we have had fakeheads that have misguided Muslims with their deceitful speech and action.

This blog is for the Muslims who are sincere and are willing to find out if a certain person is genuine or basically a fakehead.

May Allaah forgive us for our shortcomings. Ameen!

Reasons for weakness & the path towards restoring Honour

24 03 2010

Shaykh ‘Abdul-‘Azeez Ibn Baaz (rh)

When the people began to change and split up into groups and became negligent of the issue of jihaad, preferring ease and to follow their desires. Then, evil began to manifest itself in them, except in those people whom Allaah, the Most High, had safeguarded.

So as a result of this Allaah changed their position and gave their enemies power over them, an outcome which the people earned themselves and it is not an oppression from their Lord.

Allaah the Most High says,

“Indeed Allaah does not change the condition of a people until they change themselves.” [Soorah ar-Ra`d (13):11]

Therefore it is necessary for all Muslims, governments and people to return to their Lord, the Most High, sincerely worshipping and repenting to Him for their shortcomings and the sins which they have committed. They should hurry to fulfil their obligations and distant themselves from that which Allaah has forbidden, and join with one another in co-operation in this.

From one of the most important of these issues is to establish the laws of the Sharee`ah and govern the people by it in everything, so that the people appeal to this Shar`ee law for legal decisions and not to the man-made laws which oppose the law of Allaah, which should be declared void.

In addition to this, the people should be made to adhere to the laws of the Sharee`ah, just as the scholars must teach the people their religion, spread Islamic education amongst them and urge each other to the truth and patience upon it as well as enjoin the good (al-ma`roof), forbid the evil (al-munkar) and encourage the rulers upon that.

Likewise it is necessary to struggle and fight against the destructive principles of socialism, the ba`thiyyah and national partisanship as well as other ideologies and schools of thought which lie in contradiction to the Sharee`ah.

If all the Muslims strive towards this, then consequently, Allaah will reform that which is corrupt and misguiding for the Muslims and restore them to their former glory and make them victorious over their enemies and powerful on earth.

As Allaah, the Most High, says, and He is the Most Truthful in speech,

“It was incumbent upon Us to help the believers.” [Soorah ar-Room (30):47]

“Allaah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them authority to practice their religion, that which He has chosen (i.e. Islaam). And He will surely give them in exchange a safe security after their fear, (provided) they (the believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are faasiqoon (rebellious and disobedient to Allaah).” [Soorah an-Noor (24):55]

Allaah, the Most High, also says in the Qur’aan,

“Verily We will indeed make victorious our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the dhaalimoon (polytheists, wrongdoers and disbelievers in the oneness of Allaah). Theirs will be the curse and theirs will be the abode.” [Soorah Ghaafir (40):51/52]

The Muslims were only afflicted when they did not adhere to their religion as they should and when most of them do not understand its reality. This is because the Muslims turned away from their religion, did not seek to understand it and the scholars fell short in explaining its virtues, bringing out its goodness, wisdoms and secrets, they were also deficient in their truthfulness and patience in giving da`wah and in enduring harm for its cause. As a result of this is the occurrence of the divisions, differences, ignorance of the majority with regard to the laws of Islaam and confusion of affairs witnessed in our present times.

What is Modernism in Islaam and where did it come from?

15 03 2010

We can relate, ideologically, the modernist movement spreading these days to one sect in the past.

This sect is called the Muta’zila, which is dated back to the third Islamic century.

Although those people accepted the Qur’an and Sunna they made ta’weel (their own interpretation of the Qur’an) and said ‘aql (intelligence) takes precedence over naql (guidance of the Prophet).

However, this school died out. The modernist movement did not evolve from them, but they are very similar to them. The modernist movement actually originated in Europe (middle-ages).

At thetime when the scientific method came about in Spain, it was seen that what the church was teaching was not true.

This led to a slow revolt. The basic view of modernism (in all religions) is that: the religion should change according to the circumstances, and that it is not fixed.

There is no such thing as absolute truth. The Jewish and Christian modernist responce in Europe tried to explain how the religion was still relevant for the people.

They made innovations to keep people interested in the religion (such as singing in church, introduced only in the 1900’s). They tried to say the divine and the human is mixed in the Bible and that the parts that are true must be the ones that are not out of date. Also, the religion is improving over time and there is no absolute truth in the Bible. This is the time in history when many Muslims were looking to Europe.

This ledto three choices for those Muslims: accept the West; reject the West; or mix the two (reform Islam).

Those who followed the third (the modernist) developed in, and focused on: Turkey -because it was under British influence; and Egypt – because Al-Azhar was the seat of Islamic knowledge.

The people of this modernist movement judge Islam according to their ‘aql.

Some of their faults in regards to it are:

1) use it for things which it can’t comprehend;

2) refer everything to it: accept what agrees with it, reject what does not;

3) judge the revelation by it. However, Ahl As-Sunna Wal Jamaa’ believes that using the sound’ aql should lead one to the conclusion that the Qur’an and the Prophet are true and that their teachings should take precedence over pure ‘aql.


Modernist are saying that the West and the world has changed, and that Islam must become “civilized”.

Modernism has spread the most in the U.S. because:

1) there are no scholars available to refute them, or they won’t refute them because people don’t want to criticize them;

2) it allows Muslims from overseas to become part of American society and they do not have to be recognized as Muslim. Also, new American Muslims will not have to change their old lifestyle;

3) much of the literature, scholars, and institutions in the U.S. reflect the modernist thinking.

In tafseer, Yusuf Ali is the most popular translator of the meaning of the Qur’an, even though he denies what the ‘aql can’t see (of the unseen).

In seerah, one book is saying the Prophet is like anyone else. Another tries to say the sunna is not for the shariah and that sometimes we have to throw away the hadith because Allah did not correct the Prophet’s mistakes when he made ijtihaad. In Fiqh, modernists say interest is permissible, enstruation women can pray, and  Muslim women can marry kaafir men.

They say the face of women was not covered until 150 years after the time of the Prophet, even though it existed in his time, and that women should always pray in the mosque, even though hadith only show women in the mosque at Ishaa and Fajr because they could not be recognized in the dark.

They also say the hadith that a people with a woman ruler will not succeed is not true today and polygamy is forbidden except under certain conditions (which do not exist). Finally, it should be mentioned that this movement is organized and has resources such as magazines, television, conventions, and literature.


Modernists influence the thinking of people, and that person spreads their views on unknowingly. Their way of thinking is the most dangerous thing about them. None discuss aqeedah (belief) because it is not important to them (‘aql judges naqal).

They are also trying to remove the sunna and say that the system of the old muhadditheen is insufficient. Most say (as do critics of the Bible) that we need a “higher criticism” of hadith and the earlier conclusions (ijmaa) of scholars are not sufficient, yet they give no new way to judge hadith. However, we as Muslims understand that the Prophet was guided by Allah and that we may not be able to understand everything in the hadith with our ‘aql.

It is common for the modernists to question the role of the sunna in the shariah. One said all of the sunna is of this world and not deen, even in the Prophet’s time, therefore it is all a matter of shoora (consultation) and ijtihaad (therefore changeable).

Another says we need to make ijtihaad for what is to be followed, and changes of time and place make
sunna difficult to use. All of this is mentioned to weaken the view of the sunna.

The Jews and Christians tried to differ the human from the divine. Modernists try to point out the differences between the Messenger as a human and as a Prophet.

They also avoid following the sunna by dividing his life into parts (imam, judge, military leader, prophet, etc.), saying some are not divine teachings and not law. Some say everyone is free to make ijtihaad, and later restrictions on it were imposed by the people. Another said a ruling may change even if it is from the Qur’an and Sunna.


The observer can easily point out the following points as the driving force for this trend:

1) Their premises and assumptions are wrong Modernists look to the West and try to reinterpret
the “old religion” with modern science and modern times. They assume that:

a) the present situation is advanced or different (i.e. “this is not the Prophet’s time!”). However, the idea of progress and that things are better now is Marxian and Hegelian.

It is against the hadith, as the Prophet said each generation is getting worse.

They must prove that there has been progression (no definition of it given).

Islamically the advanced society is the one that comes closer to Allah, and understands and applies Islam better (such as the sahaaba).

In fact, the current societies have the things of the old societies (such as homosexuality, etc.) as mentioned in the Qur’an;

b) religion is relative to time and place (i.e. “therefore we need to judge Islam in light of modern science”). Modernists are “people of science” and judge Islam according to modern science. They think that the West is based on science, but they fail to notice that not all science is based on fact. In reality, much of science is only hypothesis (not a fact). Also, every science has its own philosophy, which will lead to its own conclusions;

c) the way of thinking of a society is based on (is a product of) its enviroment.
Modernists say most of religion is from the people and their environment and it can be judged by later times, and hadith are related to that time only. However, there is no proof for the modernist hypothesis that religious truth is relative. Allah says the Qur’an is Haq (truth). Modernists are saying (by inference) that if the Qur’an is not true now, then it was never true.

2) The methodology they use is wrong. The methodology of the modernists is the way they mislead people to the wrong conclusions. They claim to be scientific, but they are usually inconsistent or have no proof or foundation for their beliefs. Some of the means and principles they use include:

a) Sunna and Hadith. They claim the Qur’an is authentic and they only follow “authentic” hadith. This implies that they have a way to judge hadith (different from that of the traditional scholars), yet most give no new way to judge hadith, and are using their ‘aql (intelligence) to determine this (like the female ruler hadith). Modernists especially dislike hadith which have specific meanings and prefer ones which only have general principles.

b) Use of weak hadith to help their points and arguments (while they are calling for the use of authentic hadith). For example, in the area of women in Islam (the two areas the modernists try to change the most are the sunna and women) they like to quote two stories from the time of Umar: 1) when Umar was giving a Khutbah he tried to restrict
the amount of dowry, a woman opposed, and Umar corrected himself and thanked the woman, and 2) Umar appointed Umma Shifaa as a market-regulator (used by modernist to say women can work in the government). However, both of these stories are not authentic.

c) Use vague terms without defining them. Modernists use terms like democracy, freedom, and equality, but they do not define what they mean by them. The danger in using vague terms is that a knowledgeable person will pass over the word or concept, thinking they meant the Islamic or acceptable definition while in fact they did not, while others may believe what they are saying is true.

d) Do not present all of the relevant information that is available on the subject. That is, from Qur’an, sunna, etc. They only present that which will support their views. This tactic is used to avoid unliked beliefs, so they just do not mention them.

e) Force their interpretation onto the text. This is what the Muta’zilla did, when they said ‘aql takes precedence over what is from the Prophet. Many modernists say Islam is the “rational” religion. This is true if you mean everything is from Allah and there is no contradiction, but to say that we can study everything in Islam by judging it with only  our intellect is unacceptable and there is also no proof for this. To avoid implementing what the Qur’an and sunna says, the modernists say we need to follow the “spirit” of Islam and not worry about the laws specifically. But it is clear from the Qur’an and Sunna that we are to take both. They will argue that the text of the Qur’an only says for women to dress modestly and they do not like to talk about the specific details of hijaab and say we only need to follow the “spirit” of the law.

f) They tend to oppose scholars by saying they meant something else. They say that the door to ijtihaad is open, which is something accepted by the Ahl As-Sunna Wal Jamaa’. However, it is not open to everybody on any subject. Modernists claim that anyone would make ijtihaad until Imam Shaffie narrowed the qualifications (not true), and today anyone can do it. In one magazine, on the question of polygamy and divorce, some said that these two can be restricted by ijtihaad. They often misquote scholars and give their own meanings for what they said.

g) Often follow strange and rejected opinions. They try to revive some of the old opinions because they like it and say that this writer said it in the past. Modernists try to open the door to these opinions and choose what is the most suitable and easy to follow. However, we are supposed to look for the fiqh opinions that are the closest to the truth. They usually bring bad hadith such as “The differences in my Ummah is a mercy” or reject authentic hadith such as the one about the breakup of the Ummah into 73 sects.

h) Follow their desires. They often make rulings and fatawa without permissible daleel (evidence). One said music is permissible because he did not see something wrong with it, so it is halal. But he did not check what the Qur’an and the sunna say about this subject.


Ahl As-Sunna Wal Jamaa’ believes that there is only one true Islam. This is proven in Qur’an andHadith. One hadith shows the straight line as leading to Allah, and branching paths leading off it with a devil at each one calling to it. Also, the umma will break into 73 sects, and the true way is the one who follows Muhammad and his companions. Modernists are differing from Ahl As-Sunna Wal-Jamaa’ in:

1) everything in accordance with Qur’an and Sunna is Haq (truth) and what disagrees with it is false (some modernists disagree with this). Also, statements consistent with the Qur’an and Sunna are accepted;

2) Ijmaa (consensus) of the sahaaba (and early generations) is a hujja (proof) for all Muslims.

Modernists say sahaaba are men and we are men, and even matters agreed on by them are open to ijtihaad;

3) anything in the Qur’an and Sunna cannot be opposed by ‘aql, rational thought, opinion, or qiysas.

This is supported in the Qur’an and is not open to discussion or vote. One modernists said the cutting of the hand of the theif is a “Khomeni Islam” and is unethical;

4) there are constants in Islam related to belief, worship, etc. and these are good, sound, proper, and correct for all places and times. This view is accepted by the Ahl Sunna, but not by many of the modernists, saying that all truth is relative and there is no constants.

However, these constantprinciples are basic aspects of the Ahl Sunna and are traced to the Qur’an and Sunna and Sahaaba.

They are not questionable or changeable things. In many of these things, modernists say we need ijtihaad and tajdeed.


1) Many are influenced by it and do not know it. Also, their views are unacceptable and should be refuted.

2) Many people do not recognize it as a movement of munkar or bida’ and do not evaluate its writings and speeches, so they try to defend it. Many of their writings are from rationalization (which has no end or conclusion), and the effects of this are seen in the Christian church (that is, they now have no relationship to their religion, and it has no practical value or purpose).

3) This group is also playing into the hands of the kuffar. They are happy with is because their effort is to bring the Muslim women out of the home to change them. The last 200 years has been a colonialist and orientalist attack on the position of the woman in Islam (to destroy her and the society).


1) The modernists movement as a whole (what it is based on) is from Bida’ (innovation).

They have their own principles and ways, which contradicts that of Ahl-Sunna.

They say we want ijtihaad in the basic principles of the deen (religion) which are constant.

2) They are very willing to reject and contradict the ijmaa of the sahaaba on clear points (such as stoning of the adulterer and the apostate is to be killed) and hadith are dealt with as if they are not important (women ruler hadith is common).

3) One of the main points of modernism is to change the role of women. They say it is permissible to mix men and women and to not wear hijaab. The modernists are impressed by the West and their conclusions always seem to agree with the views of the West.

Based on “Modernism in Islam” lecture series by Jamaal al-Din Zarabozo

“There’s a difference of opinion brother…”

14 03 2010

Asalaamu alaikum wa rahmatullaah dear readers,

As we find much ignorance prevailing in our ummah, one of the most common ignorant matters are when Muslims use the differences of opinions of scholars to justify actions.

We should take note of the following:

i. We must recognise that that there is no individual in this Ummah, other than the Messenger of Allaah, ‘alayhi salaatu was-salaam, that can encompass every aspect of completion in every field of knowledge that Allaah has revealed. Bearing this in mind, any individual can err. The less knowledge you have of the legislation, the more you err. The more shar’ee knowledge you have, the less you err. The Messenger of Allaah, ‘alayhi salaatu was-salaam, mentioned in a hadeeth,

“When a judge makes a judgement and he makes ijtihaad and he is correct, he gets two rewards. And if he judges and is incorrect, he receives a single reward” (Hadeeth of Abu Hurayrah reported by Bukhaaree and Muslim).”

And this reward is for the ‘ulemah of Ahlus-Sunnah, not the innovators who utilise kalaam, philosophy and rhetoric to come to their position.

ii. As for the statement, “Every Mujtahid is correct” (Kullu mujtahid museeb), then the Qaadi Abu Tayyib At-Tabaree said: “[as for the statement], ‘every mujtahid is correct’, then this is madhhab of the mu’tazilah of Basrah, and they are the root of this bid’ah.” (see Bahrul-Muheet 6/243)

Aboo Ishaaq Ibraaheem ibn Muhammad Al-Isfiraayeenee, the mujtahid imaam, the Shaafi’ee ‘Allaamah, of the 4th-5th century, said:

“The saying that every mujtahid is correct, it is sophistry (denial of reality) from its beginning, and zandaqah (hypocrisy/disbelief) to its end.” [Siyaru A’laam An-Nubalaa’, Risaalah, 11th printing, 1417]

iii. The truth is one as Imaam Maalik stated with regard to the Sahaabah, radhi Allaahu ‘anhum: “There is not in the differing of the Sahaabah an allowance/excuse (for others). Indeed there is only that which is wrong or right” (Jaami’ Bayaanil-‘Ilm wal-Fadlihi). And we have been ordered with that which is right and correct. And this is in agreement with the statement of Ibn Abbaas, radhi Allaahu ‘anhu, said: “I say: ‘The Messenger said’ and you say: ‘[But] Abu Bakr and Umar said’!”

iv. Differring of the scholars is not a proof. Al-Haafidh Abu ‘Umar Ibn Abdil-Barr said: “Difference of opinion is not a proof with a single one of the fuqahaa of the Ummah, except for the one who has no insight and possesses no knowledge – and he has no proof for his speech.” (Jaami’ Bayaanil-‘Ilm).

v. Clarifying the errors is an obligation. Al-Haafidh Ibn Rajab, rahimahullaah, said: “And from the headings of naseehah to Allaah, the Most High, and His Book and His Messenger, and this is particular to the Scholars, to refute the deviations from the Book and Sunnah… And likewise to refute the weak statements from the slips of the scholars and to make clear the proofs of the Book and Sunnah.” (Jaami’ ul-‘Uloom wal-Hikam, abridged)

vi. Excusing Deviation and Bid’ah is not an option if one knows. Shaykhul-Islaam Ibn Taymiyyah (d. 728H) said: “And another group, [then] they do not know the ‘aqeedah of Ahlus-Sunnah wal-Jamaa’ah as is obligated, or they know a part of it and are ignorant regarding a part of it, and that which they know, they conceal and do not explain it to the people, and they do not forbid the bid’ah and they do not censure Ahlul-Bid’ah nor punish or subdue them. Rather they may even have disparaging remarks with respect to the Sunnah and the foundations of the Deen, not distinguishing between the speech of Ahlus-Sunnah and that of Ahlul-Bid’ah wal-Furqah, Or they accept the different madhhabs of bid’ah just as the ‘ulemah excuse each other in the issues of ijtihaad in which there is [genuine] difference. And this is the condition of many of the murji’ah, and some of the Thinkers, the Soofees and the Philosophers” (Majmoo’ al-Fataawa Vol 12, slightly abridged).

As can be seen, that if a person knows the reality of an issue, then he is not excused thereafter in supporting that which is opposition to the Sunnah after the matter is made clear from the texts of the Book and Sunnah upon the Manhaj of the Salaf. As for the one who does not know, then he is informed so that he takes the correct position against those who oppose Ahlus-Sunnah and its principles and fundamentals.

And Allaah knows Best.

A Return to Tawheed

13 02 2010
The kalimah (word) of tawheed, ‘La ilaha ill-Allah” came to correct belief – not only that of the
ancient polytheists, but of all men up until the Day of Judgement. It testifies that there is no
divinity except Allah none other than Him and none along with Him. None is similar to Him, none
creates and sustains except Him, and none has the right to govern creation but Him. The concept
of tawheed necessarily overflows into all aspects of belief and worship into all aspects of
life.Whether he recognizes it or not, man is totally indebted to his Creator for his continuing
existence hour by hour, not to mention such blessings as his many possessions and abilities.
Knowing that Allah alone is the Creator, the Sustainer, the Provider, the Controller, the source of
all benefit and harm in whose hands is the Judgement and the final destination of men requires
through common sense and reason that He alone be worshipped.
Although the concept of worship (ibadah) has been gradually reduced in common usage to mean
little more than the performance of certain religious rites and rituals, the original and true
definition is comprehensive. It encompasses all actions and intentions motivated by a recognition
of greatness – that combination of love and fear, producing efforts to please the worshipped one
and to avoid his displeasure. An object of worship continually occupies the mind of the
worshipper and consequently governs his behavior, both consciously and unconsciously. When
applying the correct definition, it becomes clear that despite lip-service to “La ilaha ill-Allah,” one’s
object of worship could well be something other than Allah (subhanahu wa ta’ala).
“Have you seen the one who takes as his god ins own desire, and [so]
Allah has left him astray because of knowledge?” [45:23 – Scholars have
said that the phrase “`ala `ilm” (because of knowledge) refers to Allah’s knowledge
of that servant and his preference for his own desires, or as well, to that servant’s
knowledge of the truth although he rejects it]
Those pursuers of falsehood in the form of political ideologies and national leaders, foreign customs,
wealth, fashion or various worldly enjoyments might assume that by bowing to Allah in prayer, they
worship Him alone. But Prophet Muhammad (sallallahu `alayhi wa sallam) firmly corrected this
Once, ‘Adiyy bin Hatim entered while the Prophet was reciting a verse from the Qur’an:
“They took their scholars and monks as lords other than Allah and [also] the
Messiah, Son of Mary. And they were not ordered except to worship one God…” [9:31]
‘Adiyy (who had been a Christian), said, “O Messenger of Allah, they did not worship them.” The Prophet
(sallallahu `alayhi wa sallam) replied, “Did they not tell them that the prohibited was lawful and that the
lawful was prohibited and they followed them in that?” When ‘Adiyy admitted, “Yes,” the Prophet stated,
“That was their worship of them.” [Ahmad and at-Tirmidhi]
Thus worship was defined as obedience – a fact that becomes evident from even a superficial study of the
Qur’an in which Allah (subhanahu wa ta’ala) orders repeatedly:
“Obey Allah and the Messenger.” [3:32, 3:132, 4:59, 8:1, 8:64, 24:54, 47:33,
58:13 and 64:12. Many other verses, although worded differently, carry the same meaning.]
“Legislation is only for Allah. He has commanded that you not worship any
but Him. That is the right religion, but most of the people do not know.” [12:40]
Two types of shirk were common both before and after the prophethood of Muhammad (sallallahu `alayhi
wa sallam). The first of these is the direction of acts of worship (especially supplication) to others besides
Allah while still claiming belief in Him. The Qur’an orders:
“And do not invoke besides Allah another god. There is no god but Him.” [12:40]
The other type of shirk is the willful adherence to laws and rulings other than His.
“Do you not consider those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to
taghoot [i.e. false objects of worship or those transgressors who usurp the
divine right of government] while they were commanded to reject it.” [4:60]
The loss of tawheed is sadly evident today in the acceptance of foreign philosophies and lifestyles,
political oppression, innovations in religion, and countless forms of disobedience. Allah (subhanahu wa
ta`ala) warns:
“Follow what has been revealed to you from your Lord. And do not follow any patrons other than Him.”
“And if you obey most of those upon the earth, they will lead you away from the path of Allah.” [6:116]
“And certainly do many lead [others] astray through their own desires without knowledge.” [6:119]”
And do not obey one whose heart We have made unaware of Our remembrance and who follows his desires and whose affair is excess [i.e.exceeding the limits of Allah].” [18:28]
Reform will be accomplished only when the majority of Muslims has returned to the true worship of Allah
and will no tolerate shirk. The greater jihad against tyranny and oppression everywhere on earth will
neither be accepted by Allah nor aided by Him until the participants are truly dedicated to His cause and
free of all other motivations. Jihad against the self and refinement of the soul are the first steps towards
jihad for Islam.
“Indeed, Allah will not change the condition of a people until they change what is in themselves…” [13:11]
The solution begins with the individual…in the soul.

The Prophet’s (saw) Sense of Humour

5 02 2010
Rasulullah (sallallahu alayhe wa sallam) is an example for the Muslim to follow in every aspect of life,
as it is mentioned in the by Allah the almighty in the Quran “In the Messenger of Allah is a good
example for you to follow.” [Quran Surah#33 Ayah #21]. Even in joking and having a good sense of
humor Rasulullah has set an example for us. It is reported that the Prophet was asked by his
companions: “You are joking with us.” He said, “But I never say anything but the truth.”
[Authentically reported in Sahih Bukhari]
The Prophet (sallallahu alayhe wa sallam) used to joke, but he never said anything but the truth in his
jokes. The Sahabah took the same approach to humor. There are many delightful reports about the
jokes exchanged between the Prophet and the Sahabah. Among the stories related in the books of
hadith and sirah is the report that the Prophet used to joke with the small child of one of the Sahabah,
a boy called Abu ‘Umayr, who had a small bird he used to play with. One day he saw the child looking
sad, so he said, “Why do I see Abu ‘Umayr looking sad?” The Sahabah told him, “The nughar [a
small bird, like a sparrow – author] which he used to play with has died, O Messenger of Allah.”
The Prophet (sallallahu `alayhi wa sallam) began to gently joke with the child, saying, “O Abu
Umayr, what happened to the nughayr?” [Nughayr: diminutive of nughar. – author. In Arabic, this
is a play on words, because of the rhyme between the boy’s name and that of the bird. – Translator.
This story was reported inHayat al-Sahabah, 3/149]
A man came to the Prophet (sallallahu alayhe wa sallam) to ask him to give him a beast to ride. The
Prophet jokingly told him, “I will give you the offspring of a she-camel to ride.” He said, “O
Messenger of Allah , what will I do with the offspring of a she-camel?” The Prophet said: “Are
riding-camels born except from she-camels?” [Reported by Imaam Ahmad, Abu Dawud and
al-Tirmidhi, with a Sahih isnad.]
Imam Ahmad Bin Hanbal reported fromAnas (radhiallahu `anhu) that there was a man from the
desert people whose name was Zahir. He used to bring gifts from the desert to the Prophet (sallallahu
alayhe wa sallam) , and in return the Prophet would provide him with whatever he needed when he
went out to fight. The Prophet (sallallahu alayhe wa sallam) said, “Zahir is our man of the desert,
and we are his town-dwellers.” The Prophet (sallallahu alayhe wa sallam)loved him very much, and
he (Zahir) was an ugly man. One day the Prophet came to him whilst he was selling some goods. He
embraced him from behind. The man could not see him, so he said, “Let me go! Who is this?” Then
he turned around and recognized the Prophet (sallallahu alayhe wa sallam), so he tried to move closer
to him once he knew who it was. The Prophet (sallallahu alayhe wa sallam) started to say, “Who will
buy this slave?” Zahir said, “O Messenger of Allah , you will find meunsellable.” The Prophet
(sallallahu alayhe wa sallam) said, “But in the sight of Allah (subhanahu wa ta`ala) you are not
unsellable,” or he said, “But in the sight of Allah (subhanahu wa ta`ala) you are valuable.”
An old woman came to the Prophet (sallallahu alayhe wa sallam) and said: “O Messenger of Allah,
pray to Allah (subhanahu wa ta`ala) that I will enter Paradise.” He said jokingly, “O Mother of
So-and-so, no old women will enter Paradise.” The old woman went away crying, so the Prophet
(sallallahu alayhe wa sallam) said, “Tell her that she will not enter Paradise as an old woman, for
Allah (subhanahu wa ta`ala) says: (We have created [their Companions] of special creation, and
made them virgin-pure [and undefiled]) [Quran 56:35-36].” [Reported by al-Tirmidhi, it is hasan
because of the existence of corroborating reports.]
One of the ahadith that reflects the Prophet’s (sallallahu alayhe wa sallam) sense of humor and
enjoyment of fun is the report that Imaam Ahmad gives from ‘A’ishah who said: “I went out with the
Prophet on a journey. At that time I was a young girl and was quite slender. The Prophet told
the people, ‘Go on ahead,’ so they went ahead, then he said to me, ‘Come, let us have a race.’ So
I raced with him, and I won. He let the matter rest until I had gained weight. Later, I
accompanied him on another journey. He told the people, ‘Go on ahead,’ so they went ahead.
He said to me, ‘Come, let us have a race.’ So I raced with him, and he won. He began to laugh,
and said, ‘This is for that.”‘
The Sahabah saw nothing wrong with joking or having fun, as they saw the Prophet (sallallahu alayhe
wa sallam) , their leader and teacher, occasionally doing so. The many delightful stories about their
sense of humor reflect the easy-going nature of the first Islamic society, and how far removed it was
from narrow-mindedness and gloom.
In al-Adab al-Mufrad, Imaam Bukhari reports fromBakr ibn ‘Abdillah who said: “The Companions
of the Prophet used to throw melon-rinds at one another, but when the matter was serious, they
were the only true men.”
This is moderate, Islamically acceptable humor, which does not go beyond the bounds of truth, or
lessen the gravitas or manhood of a person. Rather, it serves its purpose of refreshing hearts and
An example of the Sahabah’s sense of humor, which made the Prophet (sallallahu alayhe wa sallam)
laugh, is the report given by Imam Ahmad from Umm. Salamah (radhiallahu `anha). Abil Bakr
(radhiallahu `anhu) went to do business in Busra, and with him were Nu’ayman and Suwaybit ibn
Harmalah (radhiallahu `anhuma), both of whom had been present at Badr. Suwaybit was in charge of
food on the journey, and Nu’ayman said to him, “Feed me!” Suwaybit said, “Not until Abu Bakr
(radhiallahu `anhu) comes.” Nu’ayman was a fun-loving man with a sense of humor, so he went to
some people who had brought livestock with them, and said, “Will you buy a sturdy Arab slave
from me?” They said, “Yes.” He said, “He has a big mouth, and he may tell you that he is a free
man. If that means that you do not want to take him, then forget the matter, and do not cause
trouble for me with him.” They said, “No problem, we will buy him.” So they bought him for ten
young she-camels. Nu’ayman brought the animals back, and told the people: “There he is!” Suwaybit
said: “I am a free man!” They said, “He has already told us all about you,” and put a rope around
his neck and led him away. Then Abu Bakr came, and was told what had happened. He and his
companions went and returned the animals and took Suwaybit back. They told the Prophet (sallallahu
alayhe wa sallam) what had happened, and he and his Sahabah would laugh about the story for a year
A Bedouin came to the Prophet (sallallahu alayhe wa sallam). He entered the mosque and left his
camel in the courtyard. Some of his Companions said to Nu’ayman ibn ‘Amr al-Ansari, who was
known as al-Nu’ayman: “If you slaughter it, we will eat it, because we want to have some meat,
and the Messenger of Allah will pay for it.” So al-Nu’ayman slaughtered it. Then the Bedouin came
out and saw his saddle, so he shouted, “They have slaughtered my camel, O Muhammad!” The
Prophet (sallallahu alayhe wa sallam) came out and asked: “Who did this?” They said,
“Al-Nu’ayman.” So he went looking for him, and found him at the home of Duba’ah bint al-Zubayr
ibn ‘Abdul Muttalib (radhiallahu `anha), where he had hidden in a ditch and covered himself with
palm branches and leaves. A man pointed to where he was and said, loudly, “I have not seen him, O
Messenger of Allah.” The Prophet (sallallahu alayhe wa sallam) brought him out of the ditch, and his
face was dirty from where the leaves had fallen on him. The Prophet (sallallahu alayhe wa sallam)
asked him, “Why did you do that?” Al-Nu’ayman said: “The ones who told you where I was, O
Messenger of Allah, are the same ones who told me to do it.” The Prophet (sallallahu alayhe wa
sallam) began wiping his face and laughing, then he paid the price of the slaughtered camel. [See
Hayat As Sahabah, 3/154, 155]
There is no clearer indication than these and similar reports of the lightheartedness and sense of
humor that Islam wants its followers to have. These qualities will make a person good-natured and
likeable, which will enable him to win people’s hearts. No one needs such characteristics more than
the Muslim who seeks to call others to Islam.