Judging a website by way of links to the popular Salafi websites?

Bismillah. Alhamdulillah. Was salatu was salamu ‘ala Rasoolillah. Amma ba’d.

ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ

My dear brothers & sisters. I advise you all to listen to the last couple of audios that was posted on this blog. Especially this one.

And I advise you not to accept any new principle that is brought about by a student of knowledge, no matter who they are unless they have a scholar of Ahlus Sunnah saying what they are saying. Especially when they have no Salaf for a principle that they just brought into the manhaj of Ahlus Sunnah, nor did any of the Salaf understand it in that way. Nor do they have any textual evidence to claim what they are claiming. No matter who this is, and no matter how much respect we have for them, and how many years we have learned from them. We are living in times of fitnah, where our teachers, and students of knowledge we have looked up to are falling into fitan and fighting one another over issues that have nothing to do with manhaj. We have warnings being issued against websites and blogs that call to Tawheed and Sunnah, free from any kind of misguidance and free of any content of the people of hizbiyyah (partisanship), and hawaa (desires) and bid’ah (innovation). Yet these websites are being warned against privately and publicly because they direct traffic away from the “popular” Salafi websites, and the claim is that the intent of the blog/website owners is that they want to divert traffic away and build a “followership”. Reaching into the affairs of the heart, and of the ghayb to judge someone’s niyyah.

So I advise you to deeply reflect on the opinions you take from a student of knowledge, which they have no scholar saying what they say, and it is only from the students of knowledge and their followers. Listen to the small clip of testing people by Shaykh ‘Abdurrahman Omisan and think about this concept of “If a website links you to the scholars of Ahlus Sunnah, and translates from their works, and it does not hold any kind of stance against the Salafi shuyookh, but yet JUST because it has no links to the popular Salafi websites, that must mean there is something wrong with it? Is this not the sole definition of hizbiyyah? Where we restrict the truth to only a group, and if the truth comes from this group then we are with it, and if the haqq comes from elsewhere then we are not with it? Open your eyes.

There is something severely wrong with elevating students of knowledge above their level, and taking their sayings over anything that the scholars have ever taught us. And if you really are to apply that principle, then why not apply it to ALL of the Salafi websites? How come, the websites of the scholars do not link to these “popular websites”? Have you ever heard anything from the scholars that says this? That if a website does not link to Shaykh so and so’s website, or so and so’s website, then there is a question mark on it?

Where is this principle from? Open your eyes my brothers and sisters. abdurrahman.org has been connecting the brothers & sisters to Da’wah tu Salafiyyah for over a decade. Before many of us became Salafi, and for some of us, when we first accepted Islam. Allah knows best, and the proof is on the website, but as far as we know there is no content on that website that is from the works of the people of hawaa. Yet just because the website does not link to the “popular” Salafi sites, there is a question mark on it?

Can the principle not just be flipped on the critic? How come these “popular” websites are not linking to one of the oldest Salafi websites on the Internet (abdurrahman.org)? How come these “popular” websites are not linking to sayingsofthesalaf.net? Yes. Owais Al-Haashimi’s website. Because that website does not link to these popular Salafi sites, then it must have a question mark on it? Why are they not linking to these websites that have been known for their call to the da’wah for so long? Why are they not linking to salafyink.com, which has been known to connect the people to the Salafi scholars for so long? Can the same principle not be applied to the critics?

And why are we to assume that just because these websites are set up…their intent is to divert traffic away from the “popular” ones? And to compete with the popular ones? And to achieve a “followership” and “seek fame”? Where did we get this key to unlocking what lies in someone’s heart? What if they just want to gain the reward as most Salafis would want to do? Why is our first thought negative about the owners of these websites?

Just to be clear, no I am not referring to Brixton, Luton, madeenah.con, hajuri’s oloom & the likes. No. I am referring to Salafi websites that connect you to the scholars and are free from unclear individuals. The haqq is not restricted to a certain group of students of knowledge and who they deem fit to be acceptable or not. The da’wah is bigger than you. The role of a student of knowledge is to connect us to the scholars. If they begin to bring things in from their own logic and their own principles and they have no scholars preceding them in this principle, then no we do not accept it.

And before you think what my advice is from myself, and I just made all this up. Then I advise you all, if you can speak Arabic to call up the scholars of Ahlus Sunnah and ask them about this principle. I promise you the scholars do not teach this principle of “If they do not link to the Salafi sites and want to remain independent then there is something wrong with them.” Ponder on Shaykh Omaisan’s advice and if you can go visit him and ask him about some of these things. Ask the students of knowledge who are not living in the west about this principle and you will see what the position of Ahlus Sunnah is. We are Salafi. The haqq is bigger than us. And the da’wah is bigger than us. And the call to Allah is bigger than our affiliation to the Salafi masaajid, maraakiz and a group of the students of knowledge.

ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ

whatever I have said that is correct is from Allah alone, and whatever I have said erroneous is from myself and Shaytaan.

  1. Source: Salaf-us-salih.tumblr.com

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Istiqaamah Magazine , Issue No.2, 1996.


Imaam Ahmad bin Hanbal (d.241H) (rahimahullaah) said:

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones – those who uphold the banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones.” 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) (rahimahullaah) said:

“When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” Those who introduce heretical writings which oppose the Qur’aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them – by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid’ah (the innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.”

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation – as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning.” [2]


Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said:

“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect, ordered them with in His saying:

“And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘lmraan 3:102].

And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying:

“And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aal-‘lmraan 3:105].

However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with the clear Sharee’ah proofs – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of these are included in His – the Most Perfect’s – saying:

“And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2].

And His – the Most Perfect’s – saying:

“Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Soorah Aal’-lmraan 3:110].

And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.

Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) was asked about the correctness of the saying: “We should unite upon that which we agree, and excuse each other in that which we disagree.” The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) have prohibited. If it is for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying:

“And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2]

And His – the Most Perfect’s – saying:

“The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … ” [Soorah at-Towbah 9:71].

And His – the Mighty and Majestic’s – saying:

“Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125].

And he (sallallaahu ‘alayhi wa sallam) said:

“Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).”

And he (sallallaahu ‘alayhi wa sallam) said:

“Whosoever directs a person to do good, will have a reward similar to the one who does that good.” 5

And the aayaat (verses) and ahaadeeth with this meaning are plenty.” 6

1. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.

2. Majmoo’ul-Fataawaa (28/231-232).

3. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.31-32).

4. Related by Muslim (2/21), from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

5. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree (radiallaahu ‘anhu).

6. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)

Seeking Istiqaamah (Steadfastness)

Seeking Istiqaamah (Steadfastness)

Source: Al-Istiqaamah Magazine, Issue No.2

Allaah – the Most High – said:

“Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever – a reward for what they used to do.” [Soorah Ahqaaf 46:13].

From Abu ‘Umar Sufyan ibn ‘Abdullaah (radiallaahu ‘anhu), who said: O Messenger of Allaah (sallallaahu ‘alayhi wa sallam)! Tell me something about Islaam which I can ask of no one but you? So he said: “Say: My Lord is Allaah and then do istiqaamah (be upright).” Abu ‘Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: “Control this.” 1

Abu Bakr as-Siddeeq (radiallaahu ‘anhu) said, whilst explaining the meaning of the aayah (verse):

“thereafter do istiqaamah” said:

“Not associating any partners in the worship of Allaah.”

And he said:

“Not turning to other than Him.”

Abul-‘Aaliyah (d.90H) (rahimahullaah) said:

“To make the religion and one’s actions pure and sincere for Allaah alone.”

Qataadah (d.104H) (rahimahullaah) said:

“To stand firm upon obedience to Allaah.” 2

Ibn Rajab (d.795H) (rahimahullaah) said:3

“The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) – as Abu Bakr and others have explained.”

Thus when the heart is firm and upright upon the ma’rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him – then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one’s istiqaamah is the tongue – since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet (sallallaahu ‘alayhi wa sallam) ordered Abu ‘Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet (sallallaahu ‘alayhi wa sallam) also said:

“The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah.” 4

And he (sallallaahu ‘alayhi wa sallam) said:

“When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve.” 5


1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).

2. Ibn Katheer related these narrations in his Tafseer Qur’aanul-‘Adheem (4/106-107).

3. Jaami’ul-‘Uloom wal-Hikam (pp.312-313), abridged.

4. Related by Ahmad (3/198) with a Hasan isnaad.

5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa’eed al-Khudree (radiallaahu ‘anhu). It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.351).

The Yearning of the Pious for Paradise – Al-Istiqaamah News Letter.

The Yearning of the Pious for Paradise – Al-Istiqaamah News Letter.

Safar 1417H / July 1996, Issue No.2

Describing Paradise, Allaah – the Most High – said:

“Indeed Allaah will enter those who believe and do righteous and correct actions into Paradise, beneath which rivers flow. Wherein they will be adorned with bracelets of gold and pearls and their garments will be made of silk.” [Soorah al-Hajj 24:23].

“Indeed the pious and obedient ones will be in Paradise, amongst gardens and water-springs. It will be said to them: Enter! In peace and safety. And We shall remove from their hearts any ill-feeling, so they will be like brothers, facing each other on thrones. No sense of hardship shall touch them, and they will be of those who never leave.” [Soorah al-Hijr 15:45-46].

“Paradise, that precious sanctity to which, throughout the ages, the Believers run towards.

Paradise, a burning flame that was in the hearts of our Salafus-Saalih (Pious Predecessors), a flame that spurred them to aim for the highest examples of velour in jihaad and sacrifice.

Paradise, that noble goal which aspiring eyes are fixed towards and which yearning souls long for, in all times and in all places. They find worldly afflictions agreeable to them for the sake of achieving Paradise. Indeed, to enter into it and remain in it is considered the greatest goal for the Believers, and it is a hope which is kept in view throughout life’s journey. How often has Paradise been the incentive and a motivation for goodness and truth, despite the dangers, afflictions and thorns that lie along the path – even if it involves certain death.

This was the case in the days of the Prophet (sallallaahu ‘alayhi wa sallam), as Anas (radiallaahu ‘anhu) related: Once Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and his Companions proceeded towards Badr and arrived there before the disbelievers of Makkah. When the disbelievers arrived Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “None of you should proceed ahead of me in anything.” The disbelievers then advanced towards us and Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Rise-up to enter Paradise, whose width is equal to the heavens and the earth.” Umayr ibn al-Humaam al-Ansaaree (radiallaahu ‘anhu) said: O Messenger of Allaah! Is Paradise equal in width to the heavens and the earth? He said: “Yes!” Umayr then exclaimed words of astonishment and excitement, so Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) asked him: “What made you say these words of astonishment and excitement?” He replied: O Messenger of Allaah ! Nothing but the desire to be amongst its inhabitants. Allaah’s Messeneger (sallallaahu ‘alayhi wa sallam) then said, “Indeed, you are surely from amongst its inhabitants.” So ‘Umayr then took some dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all the dates, then indeed this life would be too long. He threw away the remaining dates which were with him and he fought until he was killed. 1

This was also the stance taken in later times:

Abu Moosaa al-Ash’aree (radiallaahu ‘anhu), whilst in the presence of his enemy, narrated: Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Indeed, the gates of Paradise are beneath the shade of swords.” A man who was in a shabby condition got up and said: Abu Moosaa! did you hear this from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam)? So he said: Yes! He returned to his friend and said: I bid you salaam (a farewell greeting of peace). Then he broke the sheath of his sword, threw it away, then rushed into the thick of the enemy and fought them until he was slain. 2

Imaam ash-Shaafi’ee (d.204H) (rahimahullaah) said:

“O my soul! It is not, except a few days of patience;

As if the extent were but a few dreams.

O my soul! Pass quickly on through this world;

And leave it, for indeed life lies ahead of it.” 4

1. Related by Muslim (no.1901).

2. Related by Muslim (no.1902) and at-Tirmidhee (no.1659).

4. Related by Ibn Rajab in Fadl ‘Ilmus-Salaf (p.63).

Verification – Shaykh Saalih al-Fawzaan

Verification – Shaykh Saalih al-Fawzaan

Al-Istiqaamah Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Shaykh Saalih al-Fawzaan (hafidahullaah) relates:

“Allaah – the Majestic, the Most High – orders us to verify any news that reaches us concerning a group or party from amongst the Muslims, when an evil news reaches us which necessitates fighting or opposing this group. Allaah – the Mighty, the Most High – orders us not be hasty and rush into this affair, until we have verified the matter.” Allaah – the Most Perfect – said:

“O you who believe! When a wicked person comes to you with some news, ascertain and verify it, less you harm someone in ignorance and then afterwards regret for what you have done.” [Soorah al-Hujuraat 49:6]

Meaning: If some news reaches you about a group or party from amongst the people, concerning an action that they have done and which deserves to be fought against, then do not be hasty about the matter, nor announce war against them, nor attack them – until you have verified the authenticity of the report.”1

Imaam Muslim relates in his Saheeh (no.5):

Abu Hurayrah (radiallaahu ‘anhu) relates that the Prophet (sallaahu ‘alayhi wa sallam) said: 

“It is enough to render a man a liar that he relates everything he hears.”

1. Wujoobut-Tathbbat fil-Akhbaari wa Ihtiraamil-‘Ulemaa (pp.22-23).

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Source: Tazkiyatun-Nufoos (pp.7-10)

Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam). So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah (radiallaahu ‘anhu) relates:

“Once a man came to Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit (radiallaahu ‘anhu) relates:

“The Prophet (sallallaahu ‘alayhi wa sallam) said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumar 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].

Some Sayings Concerning Ikhlaas
Ya’qoob (رحمه الله) said:

“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee (رحمه الله) said:

“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.”

Ayyoob (رحمه الله) said:

“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:

“To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl (رحمه الله) was asked:

“What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad (رحمه الله) said:

“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).

2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).

3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

Shaykh Muhammad bin Salih al-Uthaymeen (may Allaah have mercy on him) was asked:

How does a father teach his children Tawheed (Oneness of the Creator and Sustainer)?

 He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab (may Allaah have mercy on him). If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example, the sun, the father asks, who created it? Likewise the moon, the stars, the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon? Allaah, the night? Allaah, the day? Allaah. Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

Like the Prophet (sallAllaahu alayhi wa sallam) said:

(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)

‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying, cheating and treachery, nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking, he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

 One should know that every man of a household is responsible for the people of the house, due to the saying of Allaah Tabaraka wa Ta’ala:

(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)

《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah (sallAllaahu alayhi wa sallam) affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)

‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )

‘When a person dies his actions cease except for three: continuous charity, or knowledge people benefit from, or a righteous child who supplicates for him.’

We ask Allaah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

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


Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah


The following are notes [not verbatim] from a highly beneficial lesson given by student Abu Dihyah Dawood Adeeb (hafidhahullaah Ta’aala) two years ago:

Nuh’s wife calling Nuh (‘alayhi salaam) ‘crazy’ is a direct criticism of Nuh (‘alayhi salaam) and an indirect criticism of Allaah and an indirect criticism of the message of Nuh. …When Allaah inspired Nuh, his wife would spread namima, calling him ‘crazy.’

Allaah said:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Imam Ibn Katheer (rahimahullaah Ta’aala) said about this ayah that it means: “They want you to be quiet about their gods and abandon the truth you are upon.”

[The disbelievers and Ahlul-Bid’ah wish that those relaying the truth and forbidding falsehood cease doing so.] And this is exactly what happens to the ‘ulemma of Ahlus-Sunnah, specifically, and on another level the students and the du’aat (callers).

In regards to the callers dealing with other Muslims, it means [Ahlul-Bid’ah desiring] abandoning talking about their [Ahlul-Bid’ah’s] deviation, abandoning talking about their extremism, abandoning talking about their heresies, abandoning talking about their misguidance, or not saying the truth.

Shaikh Saalih al-Fawzaan (hafidhahullaah Ta’aala) said in his tafseer of this ayah:

لَوْ تُدْهِنُ

They wish that you should compromise with them: This is al-Mudahana, and it is to renounce or compromise something from the Religion to please those people [kufaar or Ahlul-Bid’ah], renouncing or giving up something from the Religion to please those people.

– This means [that people of kufr desire that] Ahlul-Islaam making Mudahana with Ahlul-Kufaar

– (Or) coming down a notch, this means [that people of bid’ah desire that] Ahlus-Sunnah making Mudahana with Ahlul-Bid’ah

– (Or) it could also be the people of Islaam with both the kufaar and Ahlul-Bid’ah

Shaikh Fawzaan said: [Allaah said:]

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

The Kufaar would like you to compromise, for if you were to incline just a little bit, you would give them what [they] want. So you would compromise with them, and them with you.

In another ayah:

وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَه ُ وَإِذا ً لاَتَّخَذُوكَ خَلِيلا

Verily, they were about to tempt you away from that which We have revealed (the Qur`an) unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you a friend! (Al-Isra`, ayah 73)

وَلَوْلاَ أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَّ تَرْكَنُ إِلَيْهِمْ شَيْئا ً قَلِيلا

And had We not made you stand firm, you would nearly have inclined to them a little. (Al-Isra`, ayah 74)

When you compromise, it opens the door for more Mudahana, so you end up making Tamyee’ (watering down the Religion).

Shaikh Fawzaan said:

Allaah said:

إِذا ً لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. (Al-Isra`, ayah 75)

Allaah is warning the most pious, righteous, God-fearing man who ever walked on the face of the earth [Prophet Muhammad, salallaahu ‘alayhi wa sallam], so how much more us, the Salafiyoon of America. Meaning you cannot mix (compromise) or water down this Risala (message).

Allaah said:

وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allaah, nor you would then be helped. (Hud, ayah 113)

Shaikh Fawzaan said: The Muslim does not haggle or bargain with his Religion ever!

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur`an) and fair preaching… (An-Nahl, ayah 125)

Of course, you should call to Allaah with wisdom and beautiful exhortation, but he [the true Salafee caller] never relinquishes or renounces anything of his religion to please and satisfy the disbelievers (and deviant Muslims). We don’t compromise anything from Salafiyyah, Islaam.

And we as Muslims don’t compromise, lower, relinquish, foregoe anything of the Sunnah and Salafiyyah and its principles for the people of bid’ah. If we don’t (remain firm) with Ahlul-Bid’ah, then how in the world are we going to (remain firm) when dealing with disbelievers.

Of course, you give da’wah – ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ – but the methodology must be correct; he doesn’t compromise anything from the Deen to please the kufaar.

The one who doesn’t come to Islaam, except by relinquishing or foregoing anything of the Religion, he’s not going to come. We don’t desire him anyway. We are not to transgress the bounds regards our Deen because our Deen will never accept bargaining or haggling or compromise with something from the Deen.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Shaikh Fawzaan said: Mudahana means: relinquishing something from the Deen for the pleasure or consent of the kufaar (or Ahlul-Bid’ah).

Abu Dihyah also relayed from Shaikh Saalih al-Fawzaan some of the Mudahana that Ahlul-Bid’ah boldly commit today, such as when they call other Muslims to not call the disbelievers “kufaar” (disbelievers) or “mushrikoon” (polytheists), but instead to call them “non-Muslim.” Or even when some of them they seek to change the address of Allaah in the Qur`an, such as Allaah’s address in Sooratul Kaafiroon. Some of them say, “Do not say (as Allaah says what means): ‘Oh you disbelievers,’ but say ‘Oh you non-Muslims.’” [Aoodhubillaah!] Some of them say, “Do not say (as Allaah says what means): ‘I do not worship what you worship,’ but say ‘I do not pray as you pray,‘ or ‘I do not give charity as you give charity.‘” [Aoodhubillaah!]

They call others to change the religious address.

Shaikh Fawzaan said: “Isn’t this the address of Allaah in the Qur`an? This is the address of Allaah, and you want us to change it? This kind of speech is not permissible ever! Never!! Not permissible.”

Mudahana is haram, because it is relinquishing something of the Religion to please the disbelievers (or Ahlul-Bid’ah).

As for the Mudarat, it is permissible with need to do so.

Mudahana is to relinquish or foregoe something from the Religion.

Mudarat is giving them something to repel their evil without relinquishing anything from the Religion.

Ibn Al-Batal (rahimahullaah Ta’aala) said: “Mudarat is from the good characteristics of the believers, to be responsive to people even with a word, without being coarse with them in speech. This is one of the strongest causes of harmony. Some people think that Mudarat is Mudahana, and this is an error! As Mudara is regrettable, whereas Mudahana is prohibited.

The difference is Mudahana is taken from the word Dahan. A Dahan is a painter, who glosses over something and covers what is actually there. The scholars have explained it [Mudahana] as: lying with a sinner and openly displaying happiness with what he is doing without forbidding him at all.

Mudara is being kind with the ignorant in order to teach him, being kind to the sinner in order to forbid him what he’s doing without being harsh, so that he does not expose what he does, and forbidding him with gentle speech and action, especially if his comradship is needed and the likes of it.” [FatHul-Baari by Ibn Hajar, who quoted Ibn Battal]

Imam al-Qurtubi (rahimahullaah Ta’aala) said: “The difference between Mudara and Mudahana is that Mudara is to surrender the dunya for the benefit of the Deen, and it is permissible and even recommended. And Mudahana is leaving the Deen (or something of the Deen) for the dunya.”

Imam Ibnul-Qayyim (rahimahullaah Ta’aala) said:

“Therefore Mudara is praiseworthy, and Mudahana is censured. So there is a difference between the two. The one who is Mudari uses kindness with a person in order for the truth to manifest from the person or make him retract from falsehood.

The Mudahana (the flaterrer and comprimiser) uses kindness in order for the person to remain established upon falsehood and leaves him upon his desires. Mudara is for the people of Eeman, while Mudahana is for the hypocrites.“

Post Courtesy of Maher Attiyeh

Colour highlighting and indentation modified by AbdurRahman.Org

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee (رحمه الله)

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee (رحمه الله)

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee (d.418 H)

Source: Sharh Usool ul-I’tiqaad (Eng. Trans. by Dawud Burbank)

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The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaaaa – Dawud Burbank (RahimahumuLlaah) [PDF]