Shaykh ‘Ubayd clarifies the usage of the term “Al-Wahabiyyah”

Shaykh ‘Ubayd clarifies the usage of the term “Al-Wahabiyyah”
Posted on: Wednesday, March 2nd, 2005 @ 5:05 pm
Written by/Said by: Shaykh ‘Ubayd ibn ‘Abdullaah al-Jaabiree
Taken from: Tape recorded lecture
Question: This (female) questioner from France says that she has just professed Islaam and always hears of (the term) “Al-Wahabiyyah”, so she desires clarification from the Shaykh regarding this issue, may Allaah protect him.
Answer: I ask Allaah, O my daughter, that He establish you on Islaam and the Sunnah. O Allaah, establish her! [The Shaykh made this supplication three times]
(The term) “Al-Wahabiyyah” is attributed to Ash-Shaykh Muhammad ibn ‘Abdul Wahhaab (ÑÍãå Çááå) because he was the one who revived the call of Tawheed in the middle part of the twelfth century of the hijrah. He was aided upon this revival by the Ameer, the Imaam, Muhammad ibn Saud, may Allaah have mercy upon them both.
This ascription (Al-Wahabiyyah) is used by the enemies; the enemies of Tawheed, the enemies of the Sunnah. So it has become, that every enemy of Tawheed and the Sunnah ascribes the person of Tawheed and the Sunnah with being “Wahabee”. This is the explanation of the word “Al-Wahabiyyah”.
And perhaps you should know that it is an evil ascription both blameworthy and faulty, because Ash-Shaykh Muhammad ibn ‘Abdul Wahhaab (ÑÍãå Çááå) did not ascribe himself with this. Likewise, this ascription was never attributed to him by the Scholars of the da’wah after him, nor from amongst his sons, grandchildren and brothers of the da’wah up until the present time.
It is not known from anyone from amongst them attributing him with this ascription except the people of superstitions, innovations, and Shirk. They are the ones who ascribe the people of the Sunnah with this ascription.


Is giving da’wah mandatory upon the woman?

Is giving da’wah mandatory upon the woman?
Written by/Said by: Shaykh Muhammad ibn Saalih al-‘Uthaymeen (رحمه الله)
Taken from: Majmoo’ Fataawa wa Rasa’il Question: Is giving da’wah mandatory upon the woman, and in which field does she call?
Answer: It is incumbent that we understand a principle and it is:
That which is established in regards to the men then it is applicable to the women (also) except with proof which points to (the fact that it does not apply to the women but rather only the men). And an example where the proof is specific is:
‘Aishah (ÑÖì Çááå ÚäåÇ) said:
“O Messenger of Allaah! Is Jihaad binding upon the women?”
So he said:
“Jihaad is binding up them, that which entails no fighting; Hajj and Umrah.” (Musnaad Imaam Ahmad and Sunan of Daruqutni)
And this shows that Jihaad, and it is Jihaad of the enemies (of Islaam), is mandatory upon the men and not mandatory upon the women. And likewise the Prophet (Õáì Çááå Úáíå æÓáã) said:
“The best rows for the men are the first ones and the worst rows are the last ones. And the best rows for the women are the last ones and the worst rows for them are the first ones.” (Muslim)
So the principle is that whatever is established in regards to the men, then is applies (also) to the women from the commandments and prohibitions. And that which is established in regards to the women, then it (also) applies to the men, and for this, whoever accuses a man (of fornication), it is incumbent that he be punished with eighty lashes along with the fact that the verse was (specifically) for those men who accuse chaste innocent women (of fornication). As Allaah the Most High said:
æóÇáøóÐöíäó íóÑúãõæäó ÇáúãõÍúÕóäóÇÊö Ëõãøó áóãú íóÃúÊõæÇ ÈöÃóÑúÈóÚóÉö ÔõåóÏóÇÁó ÝóÇÌúáöÏõæåõãú ËóãóÇäöíäó ÌóáúÏóÉð
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes…” – An-Nur (24):4
Then we look at giving da’wah to Allaah, the Mighty and Majestic. Is it specific to the men or is it a general, collective (effort shared by both women and men)? And that which is clarified from the book of Allaah and the Sunnah of His Messenger (Õáì Çááå Úáíå æÓáã) is that it is a general, collective (effort). But the field of da’wah for a woman is not like the field of da’wah for a man. So the woman gives da’wah in a woman’s gathering and not in the gathering of men. So she gives da’wah in the field which, it is possible (Islamically) for her to give da’wah in. And it is in the gatherings of women, whether it be in the schools or in the masaajid.

The ONLY way to rectify the ummah of MUHAMMED (sallallahualaihi wa-sallam)

Bismillâhi-r- Rahmâni-r- Rahîm

Al-Hamdulillâ hi Was-Salâtu Was-Salâmu ‘Alâ Rasûlillâh, Wa Ba’d:

As-Salâmu ‘Alaikum Wa Rahmatullâhi Wa Barakâtuh


The Importance Of Tawheed And The Evil Result Of Neglecting It


Author: Shaykh Saalih ibn ‘Abdillaah Al-Fawzaan
Source: From his book “Duroos min Al-Qur’aan Al-Kareem” (p.5-11)
Translated exclusively for
Taken From: http://www.bakkah. net/


[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger, to proceed… ]

Someone may say, and it actually has been said, “What is it with you that you always focus on tawheed and you talk so much about it?! And you don’t take into consideration the condition of the Muslims in our day and time, those who are being killed and caused to flee all over the earth, those being persecuted by the empires of disbelief in every place?!”

So we say, and with Allaah lies success:

Tawheed is the foundation upon which this upright religion has been built, so focusing on it means to focus on the very core itself. For if we were to reflect over the Noble Qur’aan we would find that it expounds on issues of tawheed repetitively, so much so that there does not exist a single soorah in the Qur’aan that does not mention tawheed, clarifying it and prohibiting what opposes it. It was Al-Imaam Ibn Al-Qayyim who pointed out that the entire Qur’aan is about tawheed, since it is only made up of the following:

* Information about Allaah and His Names and Attributes – This is the tawheed that we are to have knowledge of, called tawheed ar-ruboobiyyah.

* Commands to worship Allaah alone with no partners and prohibitions of worshipping other than Him – This is the tawheed that we must put into action, called tawheed al-uloohiyyah.

* Commands to obey Allaah and His Messenger (sallallaahu ‘alayhe wa sallam) and prohibitions of disobeying Allaah and His Messenger (sallallaahu ‘alayhe wa sallam) – These are the ways that tawheed is actualized and completed.

* Information about what Allaah has prepared for the people of tawheed, the delights, success, salvation, and triumphs in this life and the Next, and the punishments that are in store for the people of shirk in this life, and the eternal torture prepared for them upon their one-way entrance into the Hellfire – The first is for those who actualize tawheed, the latter is for those who do not. [see Madaarijus-Saalikee n (3/468) for details]

Therefore the entire Qur’aan is centered around tawheed. If you were to think about the soorahs revealed in Makkah, you would find that most of them focus entirely on tawheed. That is because the Prophet (sallallaahu ‘alayhe wa sallam) stayed in Makkah for 13 years calling to tawheed and warning against shirk. The vast majority of the religious obligations like zakaah, fasting, Hajj, the affairs of halaal and haraam, business transactions, etc. were not revealed until after the Hijrah to Al-Madeenah. The legislation of the prayer is an exception to this, as it was made an obligation while the Prophet (sallallaahu ‘alayhe wa sallam) was still in Makkah on the Night of Al-Mi’raaj, when he (sallallaahu ‘alayhe wa sallam) was taken by night (to Jerusalem) [as found in the mutawaatir narrations of (Al-Mi’raaj) the Night Journey, see the aahaad narration of Anas found in Al-Bukhaaree’ s Chapter of Tawheed (Chapter 37, Hadeeth #7517) [13/583] and Muslim’s Chapter of Eemaan (Chapter 74, Hadeeth #162)] , but that was only a short time before the Hijrah.

So the majority of the soorahs revealed before the Prophet (sallallaahu ‘alayhe wa sallam) made hijrah were focused entirely on tawheed, thus showing how truly important the subject is. Furthermore, the religious obligations were not revealed until tawheed was presented and established within the souls of the people, and the proper ‘aqeedah had taken root. For verily actions can not be correct except with tawheed, nor can they have other than tawheed as their foundation.

The Qur’aan has illustrated that the Messengers (‘alayhim As-Salaatu was-Salaam) all began their missions by inviting the people to tawheed before anything else, as Allaah says [the meaning of Soorah An-Nahl (16):36]:

( And We sent a messenger to every nation (proclaiming): ‘Worship Allaah and shun false deities!’ )

Allaah also says [the meaning of Soorah Al-Anbiyaa’ (21):25]:

( And We never sent any messenger before you, except that we revealed to him that ‘There is no deity worthy of worship except Me, so worship Me!’ )

And every prophet used to say to his people [the meaning of Soorah Al-A’raaf (7):95]:

( O my people – Worship Allaah as you have no other deity worthy of worship! )

So this was the affair of the messengers – they began with tawheed.

Similarly the callers and revivalists who followed the messengers used to begin by focusing on tawheed. That is because every single da’wah that is not built upon tawheed is a fruitless call that does not fulfill its purpose, and there is no positive result to it. Every da’wah that does not focus on tawheed is a lost call, with regards to its end results. This is something well known and seen all over.

On the other hand, every da’wah centered around tawheed is a truly successful call, by Allaah’s Permission, a call that benefits the society and bears many fruits. History bears witness to this.

So we are not neglecting the issues of the Muslims, rather we are very concerned about them. We are assisting them and trying to prevent every harm from reaching them using all our resources. It is not something light on us that the Muslims are being killed and exiled, but it is not true concern for the situation of the Muslims that we force ourselves to shed tears insincerely, or that we fill the world with speeches and writings, screaming and wailing… for verily this does not accomplish a thing.

Finding the real solution to the Muslims’ problems requires us to seek out the reasons that have led to the punishments afflicting the Muslims at the hands of their enemies.

What is causing the enemies of the Muslims to gain and hold authority over them?

When we look to the Muslim world, we do not see any serious commitment to Islaam with most of those who ascribe to it, except the few that Allaah has had Mercy on. What we see are Muslims by name only, the ‘aqeedah of most of them is lost. They worship other than Allaah, calling on saints and righteous people, clinging to graves and tombs, not establishing the prayer, not paying zakaah, not fasting, etc. They are not fulfilling the basic obligations Allaah asked of them, they are not even gathering their strength or preparing physically to fight the disbelievers! This is the case with the majority of those who ascribe themselves to Islaam – they have lost their religion, so Allaah, the Mighty and Majestic, caused them to be lost.

The most significant factor that has led them to be subjected to these punishments is their heedlessness regarding affairs of tawheed and their falling into major shirk, to the point that they do not prohibit each other from it, nor do they even show any contempt for it! Those who do not fall into it themselves still condone it or do not consider it shirk. An explanation of this is forthcoming, in shaa’ Allaah. So know that this is the primary reason that the Muslims have been subjected to such punishments.

If they were to hold firmly to their religion, actualizing tawheed and establishing their ‘aqeedah upon the Book and the Sunnah, holding together to the Rope of Allaah, shunning division, then verily what has been allowed to befall them will not be allowed to befall them anymore, as Allaah says [the meaning of Soorah Al-Hajj (22):41]:

( And verily Allaah will make those who aid His Cause victorious, for verily He is All-Powerful and Mighty. (They are) those who, when given power in the land, establish the prayer, pay zakaah, command what is good, and forbid what is evil, and with Allaah is the end result of all affairs. )

So Allaah has made it clear that victory will not be given to the Muslims unless they focus on what He mentioned – establishing the prayer, paying zakaah, commanding what is good, and forbidding what is evil.

Where are these affairs with the Muslims and their current situations today? Where is the establishment of the prayer by most of the Muslims? Or even more importantly, where is the correct ‘aqeedah for most of those who claim Islaam as their religion?!

Allaah says [the meaning of Soorah An-Noor (24):55]:

( Allaah has promised those of you who believe and do righteous deeds that He will cause them to rule the earth just as He caused those who came before them to rule it, and He will grant them the ability to practice their religion, the one He chose for them, and He will change their fears into safety… )

But where is the very first condition for this promise? [the meaning of Soorah An-Noor (24):55]

( …they worship Me without ascribing a single partner to Me )

So He clarified that this gaining of authority and fortification will only come to pass when this condition is fulfilled – that they worship Him alone without any partners, and this is the essence of tawheed. These generously promised things will not be granted except to those who understand and apply tawheed, worshipping Allaah alone with no partners, with acts of worship including prayer, zakaah, Hajj, and all other acts of obedience.

Note that Allaah, Glorified and Exalted, did not say, “They worship Me,” only, rather He followed that up with His Statement [the meaning of Soorah An-Noor (24):55]:

( …without ascribing a single partner to Me )

That is because worship is of no benefit with the presence of shirk. All forms of shirk must be avoided, no matter what shape, form, or name. Shirk simply means to perform an act of worship for other than Allaah, the Mighty and Majestic.

This is what brings about true salvation, safety, victory, and strength in the land – correcting the ‘aqeedah and then correcting the deeds. Without this, disasters and punishments will continue to befall whoever does not completely fulfill the condition (for Allaah’s Aid). Being conquered by the enemies is only the result of the Muslims not fulfilling this necessary condition, their lack of proper concern for their ‘aqeedah and Religion, and their contentment with carrying Muslim names and nothing more.

The Salafi Da’wah with Respect to Other Jamaa’ahs

I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da’wah is an ascription to what? ‘Salafee’ is an ascription to the ‘Salaf’ (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.

The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: “The best of people is my generation, then those who come after them, then those who come after them.”, i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of ‘Salaf’ and ‘Salafee’ then we should bear two things in mind.

That this attachment is not to a single person or persons, as is the case with other Jamaa’ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: “Then there will come a people who give witness and their witness is not asked for…”, and in other ahaadeeth there occurs: “A group of my Ummah will not cease to be upon the truth…”

So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, ‘Taa’ifah’ is used to refer to a single person or more.

Thus if we understand this meaning of the ‘Salafees’ and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon – then here we come to the second matter:

That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: “My Ummah will not unite upon error,” and it is not correct to refer this to the people of later ages; those present today.

In addition to that is the ahaadeeth referring to what happened to the previous peoples – the Jews and the Christians – and what will befall the Muslims, regarding splitting into sects, saying: “The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one.” The Companions said, “Who are they, O Messenger of (S)?” He (S) replied “They are the Jamaa’ah.” This shows who is meant in the previous hadeeth “My Ummah will not unite upon error” since they are the saved sect, along with those who have their outlook and follow them.

Those Salafus-Saaliheen are those whom Allaah has warned us against opposing them or against following a way other than theirs, saying:

If anyone contend with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith, We shall leave him in the path he has chosen, and land him in Hell – what an evil refuge! [Sooratun-Nisaa aayah 115]

I have many times pointed out to our brothers the wisdom of our Lord’s attaching in this aayah ‘the following of a way other than that of the believers’ to ‘the opposing of the Messenger’, what is the wisdom in that, since even if the aayah did not contain the part about following a way other than that of the believers, then the first part about opposing the Messenger (S) would have been enough to earn the person the evil end mentioned. However, it is not possible that the second part has no relevance, and we seek Allaah’s refuge from such a thing. Its wisdom is shown by Imaam Ash-Shaafi’ee’s using it as a proof of Ijmaa’ – meaning: ‘He who takes a way other than that of the Companions’- who are unerring – and they and those who follow them are the Jamaa’ah whom the Messenger of Allaah (S) declared to be the saved sect.

They are those whom it is not permissible to oppose – for one who wishes to be saved from Allaah’s punishment on the Day of Resurrection. Therefore the Muslims have to be aware today, who are the Muslims mentioned in this aayah? And then, what is the wisdom in Allaah’s intending the Salafus-Saalih and those who follow them? The answer has preceeded and is, in brief, that they are the Companions who were present when the revelation came down, and who took it direct from the mouth of the Messenger (S). They saw the Messenger (S) living among them following the revealed rulings of the Qur’aan, many of whom were explained by his (S) sayings. However, the later peoples do not have this excellence – that they heard the Qur’aan and the Sunnah direct from his mouth – nor did they see how he (S) followed the texts of the Qur’aan and the Sunnah his practice, and from the wisdom is his (S) saying: “Being informed is not like seeing for yourself.”

So those who did not see him are not like his Companions who saw him and heard his words directly and saw how he acted. Today there is a very nice saying which some people are distinguished by – but it would be nicer if put into practice. They say in their speeches and lectures, “that it is upon us to make Islaam take practical shape upon the earth.” However, if we do not understand Islaam, and understand it according to the understanding of the Salafus-Saalih, then we cannot put this saying into practice. But those who were able to do that were the Companions of the Messenger (S) due to the two reasons that we have mentioned:

a) That they heard his words directly and therefore their retention of it is better than ours;
b) Then there are affairs which need explanation through his (S) action, and they saw that.

I will give you a very clear example. There are some aayaahs in the Qur’aan which a Muslim cannot understand unless he knows the Sunnah, which explains the Noble Qur’aan, as Allaah ta’aalaa says:

WA ANZALNAA ILAIKADH-DHIKRA LITUBAYYINA LINNAASI MAA NUILA ILAYHIM (We have revealed the Reminder to you in order that you may explain to the people what has been revealed to them).

Allaah ta’aala’s saying:

AS-SAARIQU WAS SAARIQATU FAAQTA’OO AIDEEHIMAA. (The male and the female thief: Cut off their hands).

Let us produce the Seebawaih (a great scholar of the ‘Arabic language of early times) of this age and let him explain this aayah. Language wise he will not be able to define the ‘saariq’ (thief) nor the ‘yad’ (hand). Who is the thief whose ‘yad’ is to be cut? What is the ‘yad’ that should be cut? He cannot answer! In the language anyone who steals even an egg is a thief, and the ‘yad’ goes right up to the shoulder. The answer lies in the aayah mentioned previously : WA ANZALNAA ILAIKADH-DHIKRA. The answer is found in the explanation of the Messenger (S) for the Qur’aan. That explanation is found in the practice – for this and for many other aayaahs. He who reads the ‘science of Usool’ finds that there is ‘General and Particular’, ‘Unrestricted and Restricted’ and ‘Abrogating and Abrogated’ texts – comprehensive words under which come tens if not hundreds of texts, general texts restricted by the Sunnah – and I will not prolong this further in order to answer the rest of the questions.

A Brief Introduction to the Salafi Dawah

The Salafi Da’wah (da’wah literally means “call”, and in this sense it refers to calling to the truth, preaching and propagation) is that of the Qur’an and the Sunnah (i.e. the Religion of Islam – pure and free from any and all additions, deletions and alterations). It means adherence to the Path of the Messenger, may the peace of Allah upon him, and the Faithful Believers, namely the Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers and all those who follow in their footsteps in belief, actions and morals.

Allah has said: And whoever contends with and contradicts the Messenger after guidance has been clearly conveyed to him and chooses a path other than that of the Faithful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil refuge! [Surah al-Nisaa’ 4:115]

Shaikh-ul-Islam Ibn Taymiyyah commented on this verse: “All who contradict and oppose the Messenger after the right path has been clearly shown to them, have followed other than the Path of the Believers; and all who follow other than the Path of the Believers have contradicted and opposed the Messenger after the right Path has been shown to them. If one thinks that he is following the Path of the Faithful Believers and is mistaken, he is in the same position as one who thinks he is following the Messenger and is mistaken.”

Who are the Salaf and who are the Salafis?

The Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers are the Companions of the Prophet, peace be upon him, their Followers (the Taabi’een and the Taabi Taabi’een (i.e. the first three generations of Muslims) and the Scholars of the Ahl-us-Sunnah wal-Jamaa’ah after them who followed their way in belief and deed. Among them are :

Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161AH), Al Laith ibn Saad (175 AH), Imam Malik (179 AH), Abdullah ibn al-Mubarak (181 AH), Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi’i (204 AH), Ishaq (238 AH), Imam Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH) and others.

Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH) and others.

Muhammed bin ‘Abd al-Wahhab (1206 AH) and many of his students.

And in our time: Abdul Aziz bin Baz, Muhammed bin Saalih Uthaimeen, Muhammed Naasir-ud-Deen al-Albaani.

The Salafis are the Ahlus-Sunnah wal-Jamaa’ah. They are the Taaifatul- Mansoorah (the Aided, Victorious Group) and the Firqatun-Naajiyyah (the Saved Sect) which have been mentioned in the following statements of the Messenger, peace be upon him:

“There shall not cease to remain a single group from my community upon the Truth, victorious; they are unharmed by those who abandon them and those who oppose them. They will remain (in my community and in such a state) until they fight the liar (i.e. the Anti-Christ (Dajjal).” [Reported in Sahih Muslim]

“Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . ”

and in another narration

” . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise and that is the Jamaa’ah.” [Reported by Abu Daawood – Sahih]

“And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My Way and the Way of my Companions.)” [Reported by at-Tirmidhee – Hasan]

Why do we call ourselves Salafis?

The name Salafi refers to the one who attaches himself to that group of people about whom the Prophet , peace be upon him, said: “The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims).” [Reported by Bukhari and Muslim – Mutawaatir]. This attachment is not to a single person or persons (i.e. scholars), which is the case of many groups present today. It is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error or misguidance. So in his subscribtion to the way of the Salaf, the Salafi has attached himself to that which cannot go wrong. This is taken from the hadith: “My Ummah will not unite upon error.” [Reported by at-Tirmidhee and Haakim – Sahih], and it is not correct that this hadith refers to the people of later ages, since it was only in the era of the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division and deviation. The deviant sects separated themselves from the Jamaa’ah after them, and from that time onwards their was disunity. The previous ahaadeeth about the Taaifat- ul-Mansoorah (the Aided Group) and the Firqat-un-Naajiyah (the Saved Sect) show who is meant in this hadith, i.e. those who have the outlook and follow the way of the original guided and united group, the first three generations of Muslims: As-Salaf as- Saalih.

The word Salafi is an abridgement for a long definition. Someone who is a Salafi means:

He is not of the sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their commiting major sins, and make lawful the taking of their wealth and blood.

He is not of the sects of the Shi’ah (Shi’ites) who hate and curse the Prophet’s Companions and claim them to be apostates, claim that the Qur’an has been altered, reject the authentic Sunnah and worship the Prophet’s Family, peace be upon them.

He is not of the Qadariyyah who deny Qadr (the Divine Decree).

He is not of the Murjiah who claim Imaan (Faith) to be only in words and not in deed.

He is not of the Asharriyah who deny Allah’s Attributes.

He is not of the Sufis who worship graves, saints and claim Divine incarnation.

He is not of the Muqallidoon who necessitate that every Muslim adhere to the Madhhab (School of Thought) of a particular Imam or Shaikh, even when that madhhab differs with the clear verses of the Qur’an and authentic hadiths of the Prophet, peace be upon him.

He values Tawheed (the Unity of Allah), singling out Allah in his worship, supplication, seeking aid, seeking refuge in times of ease and hardship, sacrifice, vow-making, placing total reliance in Him and in judging by what Allah has revealed as well as all other forms of worship. This is the foundation he strives to build without which there is no true Islamic Governance.

He actively tries to remove Shirk (asscociating partners with Allah) which is present in all the Muslim lands, as removing it is a requirement of Tawheed. He knows victory is not possible without Tawheed and that Shirk cannot be fought with the likes of it (i.e. another form of Shirk). So he follows the way of all the Prophets and the example of our Noble Prophet Muhammad, peace be upon him, and he renounces those who, whilst claiming to be the true reformers, compromise with the proponents of Shirk within the Muslim Ummah.

He adheres to the Prophet’s , peace be upon him, way in his life and the way of his Companions after him. The Prophet , peace be upon him, said: “I am leaving you two things and you will never go astray as long as you cling to them — they are the Book of Allah and my Sunnah.” [Reported by Al- Haakim – Sahih].

He returns to the Word of Allah and His Prophet, peace be upon him, whenever there is disagreement or difference of opinion, acting in accordance with the saying of Allah: “If you differ in anything among yourselves refer it to Allah and His Messenger if you do believe in Allah and the Last Day, that is more better and more suitable for final determination.” [Surah al-Nisaa’ 4:59]

He gives precedence to the Word of Allah and His Prophet, peace be upon him, above the words of anybody else, according to the speech of Allah: “O you who believe! Do not put yourselves forward in the presence of Allah and His Prophet and fear Allah. Verily Allah is All-Hearing and All-Knowing.” [Surah al-Hujuraat 49:1].

He revives the Sunnah of the Prophet, peace be upon him, in his worship and behaviour and thus his behaviour and his life become a stranger among the people as the Prophet, peace be upon him, has mentioned in his saying: “Islam began as a stranger and shall return as a stranger as it began. So give glad tidings to the strangers.” [Reported by Muslim – Sahih]. And in another narration: “So give glad tidings to the few, those who purify, correct what the people have corrupted of my Sunnah.” [Al-Silsilah of Shaikh al-Albaani – Sahih].

He enjoins the good (calls to Tawheed, obedience to Allah and imitation of the Prophet , peace be upon him, ) and forbids the evil (warns against Shirk, disobedience to Allah and turning away from the Prophet’s, peace be upon him, Sunnah). Thus he warns the people, out of deep concern, about the innovations, misguided ways and of the deviant, destructive groups who only invite the people for worldly gain, rule and authority in the land and not for the establishment of Tawheed or the removal of Shirk.

He acts in accordance with speech of Allah: “Truly he succeeds who purifies it (i.e. the soul)”. [Surah as-Shams 91:8], so he seeks constant forgiveness, makes true repentance, brings Allah to mind abundantly, and rushes to perform the righteous deeds in order to purify his soul.

He worships Allah out of a combination of Fear, Hope and Love. Allah says in the Qur’an: ” . . . Call upon Him, with Fear and Hope. [Surah A’raaf 7:56], and He says: “Their limbs do forsake their beds the while they call upon their Lord out of Fear and Hope and they spend (in charity) out of the sustenance which We have bestowed upon them.” [Surah as-Sajdah 32:16] and He says: “Yet there are men who take (for worship) others besides Allah: as equal (with Allah). They love them as they should love Allah. But the Believers are overflowing in their love for Allah.” [Surah al-Baqarah 2:165]. The Salaf used to say: “Whoever worships Allah with Love only is indeed a Zindeeq (Heretic) and whoever worships Him with Hope only is indeed a Murji (one who believes that sins impart no harm as long there is Faith) and he who worships Him with Fear only is indeed a Haruri (one of those who deserted from the army of ‘Ali and fought against him). But he who worships Him with Love, Fear and Hope is indeed a believing Muwahhid (i.e. one clinging to the Tawheed of Allah.)”

The word Salafi is an abridgement of that long definition. Furthermore, Salafiyyah is not the blind following of any particular Shaikh or Imaam. It is only adherence to the Qur’an and Sunnah as understood by the Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers (Ummah).

Therefore, upon comprehending this, a Muslim has no option but to become a Salafi; since in doing so he attaches to that group which has been guaranteed success, victory, salvation and safety from the Fire by the Prophet, peace be upon him, Sahih (Authentic) hadiths, and he dissociates himself from that which has deviated and separated from the Firqatun- Naajiyah (the Saved Sect.).

What are the Knowledge-Based Fundamentals of the Salafi Da’wah?

The belief that Allah exists and is the Creator of all things, and all other aspects of Tawheed.

Rather this fundamental encompasses much more. It means:

  • Belief in Allah’s Names and Attributes mentioned in the Qur’an and authentic Sunnah, in accordance to their literal Arabic meanings without denial of these attributes or likening them to the attributes of His Creation. This principle is known as Tawheed-ul-Asmaa’ was-Sifaat (Unity of Names and Attributes). Allah says in the Qur’an: “Say, (O Muhammed): He is Allah the One, Allah the Self-Sufficient Master (whom all creatures need). He begets not, nor was He begotten. And there is nothing comparable to Him.” [Surah al-Ikhlaas 112]. And Allah also says: “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Surah ash-Shoora 42:11]
  • To single out Allah in all acts of worship. This principle is known as Tawheed-ul-Ibaadah (Unity of Worship). Allah says in the Qur’an: “And the Mosques are for Allah (alone) so do not invoke anyone along with Allah.” [Surah al-Jinn 72:18]. And He says: “Whoever has hopes in the meeting with his Lord, let him work righteous actions and in the worship of his Lord admit no one as partner.” [Surah al-Kahf 18:110]
  • To single out Allah in His Ruboobiyyah (Lordship). This principle is known as Tawheed-uRuboobiyyah (Unity of Lordship)

The Salafi Minhaaj (i.e. methodology of beliefs) maintains that these three aforementioned principles of Tawheed are inseparable from one another because they are the pillars of the meaning of the testimony: “Laa ilaaha illallaah” (There is nothing which has the right to be worshipped except Allah). Under these principles lie many issues which the scholars among the Salaf have expounded upon in their books throughout the centuries. The Salafi constantly directs his attention to learn and apply these issues so that he may actualize and perfect his Tawheed.

Ittiba’a (Following)

“Say: If you (men) really do love Allah then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” [Surah Aali Imraan 3:31] After the Salafi has learnt Tawheed in accordance with its aforementioned principles, it is incumbent upon him to adhere to the way of the Prophet Muhammed, peace be upon him. This is the actualization of his declaration that: “Muhammed ar-Rasoolullaah” (Muhammed is the Messenger of Allah). This fundamental does not only mean that Muhammed ibn ‘Abdullah is the last Prophet and Messenger, rather this fundamental is incomplete except with the following:

  • Belief that the Prophet , peace be upon him, came with two revelations: the Qur’an and the Sunnah. The Prophet, peace be upon him, has said: “I have indeed been given the Qur’an and something along with it.” [Reported by Abu Daawood and Daarimee – Sahih]. And he, peace be upon him, has said: “As long as you hold fast to two things which I have left among you, you will never go astray: Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger.” [Reported by Al-Haakim – Sahih].
  • Belief that obedience to the Messenger is absolute and that his position is unapproachable by anyone else among mankind. Therefore, the Prophet , peace be upon him, is alone to be obeyed and followed. All beliefs, statements, deeds and morals which are against his are to be rejected and annihilated.
  • Adherence to the Way of the Prophet Muhammed, peace be upon him, is never complete except with the perfection of love towards him. What assists in developing this love is constant adherence to his commands, haste in obeying him, placing forward his statements above all others, the study of his Seerah (life and biographical accounts) and the study and practical implementation of his Sunnah in everyday life. The Prophet, peace be upon him, said: “None of you believes until I become more beloved to him than his father, child and all mankind.” [Reported by Muslim – Sahih].

It is unfortunate that true adherence to the Way of the Prophet , peace be upon him, has weakened in the Ummah and true love for him has all but disappeared. This is due to many reasons among which are:

  • The abandoning of the Sunnah of our Prophet, peace be upon him, its removal from our daily lives, belittling it and the attitude of pride and arrogance towards it.
  • The spread of numerous unsubstantiated and fabricated hadiths throughout the Ummah, which are the among the sources of difference and disunity.
  • The spread of many innovated practices among the Ummah.
  • The requiring of each Muslim to blindly adhere to a particular madhhab (i.e. taqleed: literally “blind following”).
  • The deliverance of religious verdicts without knowledge or evidence.
  • The cessation of the implementation of the Sharee’ah (Islamic Law) throughout the lands of Islam and its replacement by the ways and laws of the Kuffaar (disbelievers).

Tazkiyah (Purification) “Allah did confer a great favour upon the believers when He sent a Messenger from amongst themselves reciting unto them His verses (i.e. the Qur’an) and purifying them (from sins and pagan ignorance by their adoption of his way) and instructing them in the Book (i.e the Qur’an) and the Wisdom (i.e. the Sunnah) while before they had been in manifest error.” [Surah Aali Imraan 3:164]

  • The Qur’an and Sunnah are the only sources for Tazkiyah (i.e. purification, integrity, honesty, righteousness, justice, etc.).
  • The Prophet Muhammed , peace be upon him, is the purest of mankind in his soul, and his character was that of the Qur’an. There is none that comes close to him in this. For this reason he is the model for Tazkiyah. Allah says in the Qur’an: “Indeed in the Messenger of Allah is a beautiful pattern of conduct to follow for anyone whose hopes lie in Allah and the Last Day and who remembers Allah abundantly.” [Surah al-Ahzaab 33:21].
  • The Prophet’s Companions and the rest of the Salaf are also, as a whole, a fine model to follow in Tazkiyah.
  • There is no way of drawing closer to Allah except by adhering to what the Prophet Muhammed, peace be upon him, came with. The Prophet, peace be upon him, has said: “If anyone introduces into this affair of ours (i.e. the religion of Islam) anything which does not belong to it, he will have it rejected.” [Reported by Muslim – Sahih]. And he, peace be upon him, said: “Whoever does an action which we (Allah and His Messenger) have not commanded it will be rejected.” [Reported by Muslim – Sahih]
  • There does not exist any specific set of actions which lead to Tazkiyah, rather the whole of Islam leads to Tazkiyah (i.e. purification of the soul). Allah says: “O you who believe! Enter into Islam wholeheartedly (i.e. obey all the regulations of Allah and His Messenger) and follow not the footsteps of Shaytaan. Verily! He is to you an open enemy.” [Surah al-Baqarah 2:208].
  • The farce referred to as Sufism has corrupted the beliefs, deeds and morals of the Muslims.
  • The Salafi Minhaaj (i.e. methodology or way) stands between the two extremes of mysticism (i.e. Sufism) and scholastic theology (i.e. the use of logical and rationale “proofs” to explain the teachings of Islam — such as the misguided Mu’tazilah).
  • The Salafi Minhaaj represents a true exemplification of piety. It is Imaan (Faith) and not Nifaaq (hypocrisy), purity and not filth.

The Aims of the Salafi Da’wah

The Salafi Da’wah is neither directed towards a specific belief nor a particular action. Likewise the Salafi Da’wah is neither a movement of social reform nor a political party. Rather the Salafi Da’wah is that of Islam in the total sense of the word. As Islam is the religion of Allah, it follows therefore, that it is neither the religion of a specific nation nor of a particular group of people. It is the religion intended for the whole earth and all of mankind. For this reason the Salafi Da’wah is neither one of a specific nation nor of a particular group of people; but it is the Minhaaj inclusive of understanding Islam and acting according to its teachings. Built upon this understanding is the realization that the aims of the Salafi Da’wah are the same as those of the Da’wah (Call) of Islam and not those of a particular religious sect or group, therefore the Salafis remain distinct from the various sects and groups in respect to the way and methodology of Da’wah (i.e. calling, propagating, preaching). They call to Islam as a whole, for its correct understanding and implementation. They do not call to particular aspects of Islam, unlike the many misguided groups who emphasize and call to a particular aspect of it, thereby playing fast and loose with its other aspects to suit their own needs. Thus this true call is, in essence, the call of all the Prophets; to the Tawheed of Allah, the annihilation of Shirk, sincerity in His worship, obedience to his Messengers and the following of their way; this is also the essence of the Salafi Da’wah.

Here are the aims of the Salafi Da’wah which are included in, and of themselves are, the aims of the Da’wah of Islam: To produce “true” Muslims.

  • To bring into existence a “true” Islamic Society. Allah says: “They (i.e. the Believers) are those who if We give them the authority in the land, establish the prayer, give the obligatory charity (i.e. Zakat) and enjoin what is good (i.e. to worship Allah in His Oneness and to obey all of His commandments) and to forbid wrong (i.e. to join others in worship with Allah and to disobey any of His orders). And with Allah rests the decisions of all affairs.” [Surah al-Hajj 22:41].
  • To establish the proofs of Allah against the Kuffaar and the deviant heretics and groups within the Ummah. Allah says in the Qur’an: “[We have sent] Messengers as bearers of good news and as warners, in order that mankind shall have no plea against Allah after the Messengers. And Allah is Ever-Powerful, All- Wise.” [Surah Aali Imraan 3:165].
  • To absolve ourselves with Allah by discharging the trust of Da’wah which He has made obligatory upon us. Allah says: “And when a community amongst them said: ‘Why do you preach to a people whom Allah is about to destroy and punish with a severe torment?’ The preachers said: ‘In order to be free from guilt before your Lord (i.e. Allah) and perhaps that they may fear Allah.'” [Surah Araaf 7:164].

The Distinguishing Characteristics of the Salafi Da’wah

Among the distinguishing characteristics of the Salafi Da’wah are:

  • Actualization of Tawheed in the beliefs, statements, and deeds of the Muslims. Allah says: “Worship Allah (alone) and join none with Him in worship.” [Surah al-Nisa’ 4:36].
  • Actualization of the unity of the Muslims through their strict adherence to the Sunnah. Allah says: “And hold fast all of you together to the Rope of Allah (i.e. the Qur’an) and be not divided among yourselves . . . ” [Surah Aali Imraan 3:103].

Shaikh Ibn Baz and Shaikh Ibn Jibreen on Hijacking and Kidnapping

Imaam Ibn Baaz on Hijacking planes and kidnapping

“From that which is known to everyone who has the slightest bit of common sense is that hijacking airplanes and kidnapping children and the like are extremely great crimes, the world over. Their evil effects are far and wide, as is the great harm and inconvenience caused to the innocent; the total effect of which none can comprehend except Allaah.
Likewise, from that which is known is that these crimes are not specific to any particular country over and above another country, nor any specific group over and above another group, rather it encompasses the whole world.

There is no doubt about the effect of these crimes; so it is obligatory upon the governments and those responsible from amongst the scholars and other than them to afford these issues great concern, and to exert themselves as much as possible in ending this evil.”

Shaykh Ibn Baaz
Kayfa Nu’aalij Waaqi’unaa al-Aleem – Page 108-109

Hijacking planes and ships “Question: There are some people who hijack a plane or a ship, and do so to apply pressure upon the country to which this plane or ship is headed. It is possible they threaten to kill the passengers, and in some cases actually kill some of them, until their demands are met. So what is the ruling about such actions, especially since such actions terrify the passengers?

Response: It is upon (every) country to provide sufficient security to prevent the likes of these rebels from taking over (planes or ships). It is upon the (respective) country to provide every airline with security (whilst on their land) which is sufficient to resist any hijack attempts by the aggressors; just as they should also co-ordinate a full (passenger) inspection prior to (their) boarding. Thus, they should not permit anyone to proceed (to board) until after they have ascertained that no-one is in possession of weapons even if it be (a piece of) metal (bar or the like). In addition to this, some gangs force the aircraft to divert to another destination, so if there are (amongst the crew or passengers) anyone with sufficient physical training to overpower them, then the rebels’ plans will be destroyed.

So there is no doubt that hijacking is a mistake, ignorance and falsehood. Further, it is a transgression beyond the limits causing terror to the passengers, and threatening them with that which they have no power to carry out, and Allaah knows best.”

Shaykh Ibn Jibreen
Kayfa Nu’aalij Waaqi’unaa al-Aleem – Page 113

Shaikh Ibn Uthaimeen on Committing Suicide Attacking The Enemy by Blowing Oneself Up In a Car

Shaykh Ibn Uthaymeen on Attacking the enemy by blowing oneself up in a car

Question: What is the ruling regarding acts of jihaad by means of suicide, such as attaching explosives to a car and storming the enemy, whereby he knows without a doubt that he shall die as a result of this action?
Response: Indeed, my opinion is that he is regarded as one who has killed himself (committed suicide), and as a result he shall be punished in Hell, for that which is authenticated on the authority of the Prophet (sal-Allaahu `alayhe wa sallam).

[((Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever)), [Bukhaaree (5778) and Muslim (109 and 110)]].

However, one who is ignorant and does not know, and assumes his action was good and pleasing to Allaah (Subhaanahu wa Ta’aala), then we hope Allaah (Subhaanahu wa Ta’aala) forgives him for that which he did out of (ignorant) ijtihaad, even though I do not find any excuse for him in the present day. This is because this type of suicide is well known and widespread amongst the people, so it is upon the person to ask the people of knowledge (scholars) regarding it, until the right guidance for him is differentiated from the error.

And from that which is surprising, is that these people kill themselves despite Allaah having fordbidden this, as He (Subhaanahu wa Ta’aala) says:

{And do not kill yourselves. Surely, Allaah is Most Merciful to you}, [Soorah an-Nisaa., Aayah 29].

And many amongst them do not desire anything except revenge of the enemy, by whatever means, be it halaal or haraam. So they only want to satisfy their thirst for revenge.

We ask Allaah to bless us with foresight in His Deen and action(s) which please Him, indeed He is all Powerful over all things.

Shaykh Ibn ‘Uthaymeen
Kayfa Nu’aalij Waaqi’unaa al-Aleem – Page 119

Shaykh Ibn Uthaymeen on Committing suicide

Question: What is the ruling regarding suicide in Islaam?

Response: Suicide is when a person kills himself intentionally by whatever means. This is haraam and regarded as amongst the major sins, and likewise included in the general statement of Allaah (Subhaanahu wa Ta’aala):

{And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allaah are upon him, and a great punishment is prepared for him}, [Soorah an-Nisaa, Aayah 93].

And it is established from the Sunnah on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) who said:

((Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever)), [Bukhaaree (5778) and Muslim (109 and 110)].

In reality, the one who commits suicide, generally does so because of his desperate situation, either as a direct result of an act of Allaah or a human being. So you find him unable to cope with that which has afflicted him, and in actual fact he is like one who is calling for help from the scorching heat of the fire. So he has progressed from that which was tough (bad) to that which is worse. And if he was patient, then Allaah would have assisted him in dealing with the difficulty.

Shaykh Ibn ‘Uthaymeen
Kayfa Nu’aalij Waaqi’unaa al-Aleem – Page 120


Na kissi say hai shikaayit na hai koi gilaa
mila hummey sirf wohi hai, likha LAU mey jo tha
Na to koi jurm kiya hai naa hi mili hai koi sazaa
ker k sabr aajmayish mein;lei liya bandagi ka mazaa
Na to koi Khuwaish hai dunya sey na ibn-adam sey koi ikhchaa
TU baksh dey hummay meshar mein, lab pey aati hai duah
ker day daakil hummey jannat mein;
dozukh ki aag sey hummey bacha
farishtoun ko jo doun sahi jawaab mein
Jannat key phool sey meri qabr ko sajaa
kerni padey jub gunahoun ki maghfirat meishar mein
Meray Rub, mehboob ko meray TU saamney bulaa
“laya tha bin dhekay tujhpey imaan;
mehboob mujhey Allah ki rehmat dilaa”
kerday hummey APNI kursi ki chaoun mei mehfooz
Sarwar-e-qayinaat k haatoun sey kauthar pilaa
jo daakhil houn mein  jannat mein
Wafa kernay  waali houroun sey milaa
Ho jaye gi mukammal bandagi meri
agar APNA haseen chehraa tu hummey dikha


Da’eef`(Weak): Hadeeth No 44 “Whoever listens to any verse of Allaah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

[It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaah ‘alayhe wa sallam) said:  “Whoever listens to any verse of Allaah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

Dha’eef (weak) – It was collected by Ahmad from ‘Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

Imaam Muhammad Naasirud-Deen Al-Albaanee
Source: Dha’eef At-Targheeb wat-Tarheeb #859 -(v.1, p.428-434),

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