The passing away of the Scholars – Shaykh Saalih Ibn AbdulAziz Aali Shaykh حفظه الله 

Shaykh Saalih ibn Abdul Aziz Aali Shaykh:

“How much have we cried over the number of scholars passing, those we have met and taken knowledge from, or those we have heard of and would have loved to meet.

The people abstain from the scholars because they are in their midst and they are alive, but when they pass their hearts are moved.

We have scholars – the best of the Ummah in tawheed, hadith, fiqh and all of the legislated sciences. We see them passing away and we see only a few people with them. Many adhere to the religion, but when they have free time, they do not go to the scholars and learn.

The Ummah today is in need of the scholars who teach and cultivate. There is no doubt that during the era of the companions there were many scholars, and likewise during the era of the taabi’een.

But, today there are perhaps ten, twenty, thirty, or fifty. Ten years from now, the Ummah here in this country could reach thirty or forty million. 

But who will teach them? One Scholar is not able to do it – even one hundred would not be able to do it. No doubt, they are in need of those who will take knowledge from its people and teach it.

So learn and take knowledge from the scholars today, because there will come a time when the people will search for a scholar and not find one who has actualized knowledge in statement and actions and is learned.

In other countries, you will see many who speak about knowledge, but those whose speech is governed by the Book and the Sunnah are few and rare because the scholars have passed away, the ignorant did not learn, and the number of people is growing.”

[Advices of Abu Ad-Dardaa (p.54-55)]

Shaykh Saalih ibn Abdul Aziz Aali Shaykh حفظه الله 

Translated by Rasheed ibn Estes Barbee حفظه الله


Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

How do we know what is a major sin? – Shaykh Saalih ibn Muhammad al-Luhaydaan (حفظه الله)

How do we know what is a major sin? – Shaykh Saalih ibn Muhammad al-Luhaydaan

Q.​The individual is asking how do we know what is a major sin?

A. ​The shaykh said major sins are for example that which Allaah tabaarak ta wa ta’aala, informs us the punishment for whoever performs it will be the hell fire. Likewise that which the Prophet (Sallaahu alayhi wa sallam) informed us that whoever does this action they will be distant from the mercy of Allaah, or whoever does this action will be cursed by Allaah. These are certain things which inform an individual that a sin is a major sin.
You have the hadith where the Prophet (Sallaahu alayhi wa sallam) said: ‘abstain from the seven major sins’. However the Prophet (Sallaahu alayhi wa sallam) did not mean that there are only seven. He (sallaahu alayhi wa sallam) in that hadith mentioned seven but did not say that they are the only major sins. The proof for that is ibn Abbass (RadiAllaahu anhumma). He was asked are there only seven? He said they are closer to seventy then seven. So there is no specific number of the amount of major sin there are.

Shaykh Saalih ibn Muhammad al-Luhaydaan (May Allaah preserve him) (Kitaab-ut-Tawheed Class 01.12.12) Riyadh. Translated by Mustafa George (hafidhahullaah)

Evils of Nationalism: Shaykh Abdul Azeez Bin Baaz (رحمه الله)

Evils of Nationalism: Shaykh Abdul Azeez Bin Baaz (رحمه الله)

istiqaamah magazine/july1996

This is an important warning against a disease which has adversely affected many groups who ascribe themselves to the noble task of Da’wah. Everything which is outside the call of Islaam and the Qur‘aan, with regards to lineage, land, nationality, schools of thoughts and ways, then it is from the calls of jaahiliyyah. perfect opposite is confirmed for Allaah – the Most High.

Indeed Islaam has forbidden the calls of jaahiliyyah (the pre-Islaamic days of ignorance) and there are many textual evidences which forbid all of the characteristics and manners of jaahiliyyah and their actions, except those (good and decent) practices which Islaam agreed to. And there is no doubt that the call to nationalism is from these calls of jaahiliyyah, since nationalism is a call to other than Islaam and an aiding of other than the truth. And how many ills, evils and serious wars has such calls of jaahiliyyah caused to their people, causing great harm to their souls, their wealth and their possessions. The consequences of such calls (for the Muslims) was a splitting up of their unity and a planting of enmity and hatred of each other in their hearts and a fragmentation and splitting between tribes and nations.

Ibn Taymiyyah (d.728H) – rahimahullaah – said: [2]

“Everything which is outside the call of Islaam and the Qur‘aan, with regards to lineage, land, nationality, schools of thoughts and ways, then it is from the calls of jaahiliyyah. Indeed, even when the Muhaajirs (those Companions who migrated from Makkah to al-Madeenah) and the Ansaars (those Companions who aided and supported those who migrated) argued, such that one of the Muhaajirs said: “O Muhaajirs! (implying; rally to my aid).” And then one of the Ansaar said: “O Ansaar!” Upon hearing this, the Prophet (sallallaahu ’alayhi wa sallam) said: “Is it with the calls of jaahiliyyah that you call, and I am still amongst you!” And he became very angry at that.” [3]

And from the textual evidences pertaining to this issue is Allaah the Most High’s saying:

“And stay in your homes and do not display yourselves, like the display of the times of jaahiliyyah (pre-Islaamic ignorance). But establish the Prayer, give the Zakaat and obey Allaah and His Messenger.” [Sooratul-Ahzaab 33:33]

“When those who disbelieved placed in their hearts pride and arrogance the pride and arrogance of jaahiliyyah then Allaah sent down His tranquility upon His Messenger (sallallaahu ‘alayhi wa sallam) and upon the Believers…” [Sooratul-Fath 48:26].

The Prophet (sallallaahu ’alayhi wa sallam) said: “Whosoever leaves off obedience and separates from the Jamaa’ah (united body) and dies, then he dies a death of jaahiliyyah. Whoever fights under the banner of the blind, becoming angry for ’asabiyyah (partisanship and party spirit), or calling to ’asabiyyah, or assisting ’asabiyyah, then dies, he dies a death of jaahiliyyah.” [4] Also in Saheeh Muslim (8/120), the Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah has revealed to me that you should have humility, and that no one should act proudly and oppressively over anyone else, nor should anyone boast over anyone else.”

And there is no doubt that the call to nationalism is a call to ’asabiyyah (partisanship and party spirit) and it is a call to becoming angry for the sake of ’asabiyyah and fighting for ’asabiyyah. And there is no doubt also, that the call to nationalism is a call to transgression, pride and arrogance, since nationalism is not a divinely revealed way of life which prevents its people from oppression and proud boasting. Rather it is an ideology from the time of jaahiliyyah which leads its people to boasting about it and having ’asabiyyah for it even if they are the oppressors and the others are the oppressed! So – O noble reader – consider this and the truth will be clear to you.

And from the textual evidences connected with this is what at-Tirmidhee relates from Allaah’s Messenger (sallallaahu ’alayhi wa sallam) that he said: “Let people stop boasting about their forefathers who have died, who are merely fuel for the Hellfire; or they will certainly be more insignificant with Allaah than the beetle which roles dung with its nose. Allaah has removed from you the party spirit of the days of jaahiliyyah and the boasting about one’s forefathers. Indeed a person is either a pious Believer or a wretched sinner. All of mankind are the children of Aadam, and Aadam was created from clay.” [5]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “Indeed there is no excellence for an Arab over a non-Arab, nor a non-Arab over an Arab, nor a white person over a black one, nor a black person over a white one, except through taqwaa (piety and obedience to Allaah).” [6]

And this accords with Allaah the Most High’s saying:

“O mankind! We have created you from male and female and have made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah is the one who has the most taqwaa.” [Sooratul-Hujuraat 49:13].

So Allaah – the One free from all defects – made clear in this noble aayah (verse) that people have been made into nations and tribes so that they may come to know each other, not that they should boast and have pride over one another. And Allaah the Most High considered the most noblest of them to be the one with the most piety and taqwaa. Likewise, the previously mentioned narration shows the same meaning, and guides to the fact that it is from the ways of jaahiliyyah to vainly boast and to have false pride for one’s fore fathers and ancestry.

This is what the calls of jaahiliyyah lead to, whereas Islaam is in opposition to this. Rather Islaam calls to modesty, humility, taqwaa and to having love for the sake of Allaah, and that the true and sincere Muslims are merely one of the categories of the children of Aadam (’alayhis-salaam), and that the Muslims are a single body and a single structure; each part supporting the other and each part feeling the pain that the other parts are suffering as occurs in an authentic hadeeth (narration) from the Prophet (sallallaahu ’alayhi wa sallam), that he said:

“The Believer to the Believer is like a solid building, one part supports the other.” And he interlaced his fingers to demonstrate this. [7].

The Prophet (sallallaahu ’alayhi wa sallam) also said: “The example of the Believer in their mutual love and mercy is like the example of a body, if one part of the body feels pain, then all the body suffers in sleeplessness and fever.” [8]

O people! I call to you in the name of Allaah. Does your nationalism call you to these noble manners of mercy and kindness to the Muslims the Arabs and the non-Arabs and of having mutual sympathy and concern for them, and feeling pain at their pain? No, by Allaah! Rather it calls you to having allegiance with those who have evil character and it calls you to cultivating enmity and hatred for those who deny this false creed of nationalism. So beware, O Muslim who desires safety and salvation, and consider the reality of the affair with a fair consideration, without being prejudiced with party spirit and desires. Only then you will see the reality as it truly is. So may Allaah guide me and you to the means of safety and salvation.

And it is related by Imaam al-Bukhaaree in his Saheeh (8/137), that a young man from the Muhaajirs and a young man from the Ansaar quarreled. So the Muhaajir said: “O Muhaajirs! (meaning: rally to my help).” And the Ansaaree said: “O Ansaar!” So the Prophet (sallallaahu ’alayhi wa sallam) heard this and said: “Is it with the call of jaahiliyyah that you are calling out, and I am present amongst you!” Even though the term Muhaajir and Ansaar are two ascriptions which are beloved to Allaah the One free from all defects and He has praised these two groups with a very great praise, in His the Most High’s saying:

“And the first to embrace Islaam from the Muhaajirs and the Ansaar, and those who followed them in goodness, beliefs and actions. Allaah is well pleased with them, and they are well pleased with Him. He has prepared for them Gardens of Paradise, beneath which rivers flow, to live therein forever. That is the supreme achievement.” [Sooratut-Tawbah 9:100].

Yet in the above incident, this ascription to the Muhaajirs and seeking the help from them, and the Ansaar and seeking the help from them, when the likes of this was considered to be from the calls of jaahiliyyah, then what about those who claim allegiance e to nationalism and seek help through that and become angry for that? Will this not be more fitting to be considered one of the calls from the days of jaahiliyyah? This is a matter in which there is no doubt, and it is one of the clearest of all matters.

And this is what has been established in the authentic hadeeth (narration), from al-Haarith al-Ash’aree (radiyallaahu ’anhu), that the Prophet (sallallaahu ’alayhi wa sallam) said: “I order you with five things which Allaah ordered me with: The Jamaa’ah, listening, obeying, hijrah (migration) and jihaad in the way of Allaah the Mighty and Majestic. So whosoever separates from the Jamaa’ah by a hand span, he throws the yoke of Islaam from his neck, unless he repents. And whosoever calls with the call of jaahiliyyah (the days of ignorance), then he is from the hoarded heap of Hell Fire.” It was said: Even if he fasts and prays? He said: “Even if he fasts and prays. So call with the call of Allaah which Allaah gave: The Muslims, the Believers, Worshippers of Allaah.” [9]

This hadeeth is absolutely clear with regards to rendering futile the calls to nationalism. Its callers deserve that they should be from the heap of Hellfire, even if they fast and they pray and claim that they are Muslims. So what a severe threat and severe warning is given here; warning every Muslim from the calls of jaahiliyyah and warning them from entering into this even if such calls are adorned with false talks and enchanting speeches. Rather it is a deception and a blind following which leads it s people to the worst and most despicable of ends. And we ask Allaah for safety and freedom from that.


[1] Naqdul-Qawmiyyatul-’Arabiyyah (pp.39-44), slightly edited.

2] Majmoo’ul-Fataawaa (3/456)

3] Related by al-Bukhaaree (8/137)

4] Related by Muslim in his Saheeh (6/21), from Aboo Hurayrah (radiyallaahu ’anhu).

5] Hasan: Related by Aboo Daawood (no. 5116) and at-Tirmidhee (no. 4233) from Abu Hurayrah (radiyallaahu ’anhu). It was authenticated by Ibn Taymiyyah in Kitaabul-Iqtidaa‘ (p. 35).

6] Saheeh: Related by Ahmad (5/411), and it was authenticated by Ibn Taymiyyah in Kitaabul-Iqtidaa‘ (p. 69).

7] Related by al-Bukhaaree (no. 481) and Muslim (no. 2585) from Aboo Hurayrah (radiyallaahu ’anhu).

8] Related by al-Bukhaaree (no. 6011) and Muslim (no. 2586) from an-Nu’maan Ibn Basheer (radiyallaahu ’anhu).

[9] Saheeh: Related by at-Tirmidhee (no. 2863) and at-Tiyaalisee (no. 1161) and others. It was authenticated by Shaykh al-Albaanee in his checking to Ibn Abee ’Aasim’s as-Sunnah.

Sinners using Divine Decree as an Excuse – Shaykh al-Uthaymeen (رحمه الله)

Sinners using Divine Decree as an Excuse – Shaykh al-Uthaymeen (رحمه الله)

No Excuse for Sinners

Shaykh al-`Uthaymeen (رحمه الله) said:

We believe that the sinner has no excuse in Allaah’s divine decree, because he commits his sin by his free will, without knowing that Allaah has decreed for him, for no one knows Allaah’s decree before it takes place:

«No soul knows what it will earn tomorrow» [31:34]

How can it be possible, then, to present an excuse that is not known to the person who is advancing it when he commits his offense? Allaah invalidated this type of argument by saying:

«Those who took partners (in worship) with Allaah will say: “If Allaah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will). Likewise belied those who were before them, (they argued falsely with Allaah’s Messengers), till they tasted of Our Wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie.» [6:148]

We say to the sinner who is using divine decree as an excuse: ‘Why did you not perform deeds of obedience, assuming that Allaah has decreed them upon you, since you did not know the difference between good deeds and sins? That is why, when Prophet Muhammad (sallallaahu `alayhi wa sallam) told his Companions that everyone’s position in Paradise or Hell has been assigned, they said: ‘Should not we rely on this and stop working?’ He said: «No, work and everyone will be directed to what he is created for» [Bukhaaree and Muslim].

We say to the sinner who is trying to find an excuse in the divine decree: “Suppose you want to travel to Makkah. There are two roads that may take you there. You are told by a truthful person that one of these roads is dangerous and difficult, the other is easy and safe. You will take the second one. You will not take the first road and say it is decreed upon me. If you did, people would consider you crazy.”

We may also say to him: “If you are offered two jobs, one of which has a higher salary, you will certainly take the one with the higher salary. Why do you choose what is lower in the Hereafter and use the divine decree as an excuse?”

We may further say to him: “We see you when you are afflicted with a disease, you knock at every physician’s door looking for treatment and bearing whatever pain that may result from surgical operations and the bitterness of medicine. Why do not you do the same when your heart is spiritually sick with sins?“

Source : The Muslim’s Belief.

Posted from –

Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

[Alternative Download Link]

This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.


[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

Visit the below Link to read more about Aqeedah

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee (رحمه الله)

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee (رحمه الله)

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55).
Compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri.

Taken from

Question: “Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa’at-ul-Ikhwaan al-Muslimoon (Muslim Brotherhood).

Definition of the Ikhwaan Al-Muslimoon:

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

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

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

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

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

“May Allaah bless the one who upon light in which he appeared

To the worlds, and so he surpassed the sun and the moon

This habeeb (i.e. Muhammad) along with his beloved has gathered

And pardoned everyone in what sins they did in the past.”

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

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

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

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

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

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

The Qutubees.

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees.

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

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

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

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

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

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


They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees

2. The Sahroordees

3. The Qaadirees, and;

4. The Jishtees.

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief.

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger).

2. Praying with full submissiveness and humility.

3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr.

4. Showing generosity to the Muslim.

5. Correcting the intention.

6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.


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

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

Collection of Principles of Bida – Shaykh al Albaani (رحمه الله)

Collection of Principles of Bida – Shaykh al Albaani (رحمه الله)

From the Works of The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani (رحمه الله)
Translated by Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh(understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’

[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you(the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbing Bida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from the Sharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’ unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

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

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

Class 44 of Lessons on Tawhid – from Dar-ul-Hadith, Dammaj, Yemen.

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


Du’aah Ilaa Bid’atihim (Caller to the innovation).

Ghayr Du’aah Ilayhaa (Those who do not call to it).

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


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

– those who call to their innovation and;

– those who do not call to their innovation.

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

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

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

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