Bidah Alert for 15th of Shaban

Question: We see some people specifying the 15th of Sha’baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response: That which is correct is that fasting the 15th of Sha’baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha’baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha’baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha’baan than any other month . So he used to either fast all of Sha’baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha’baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn ‘Uthaymeen
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190

Question: Is standing the night of the 15th of Sha’baan in prayer and fasting during it’s day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha’baan. So the night of the 15th of Sha’baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha’baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha’baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha’baan as he fasts during the other months, without assuming anything special about the 15th of Sha’baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha’baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan

al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87

Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha’baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha’baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response: To specify the giving of sadaqah on the night of the 15th of Sha’baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha’baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760


Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them?

Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them?
A question posed to The Carrier of the flag of Jarh wa Ta’deel
The Noble Shaikh, Shaikh Rabee’ Bin Haadee Al Madkhalee
(May Allah preserve him)

Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee
Originally posted  
Q: (Is it correct for) a caller to Allah (a daa’ee) who is upon the Minhaj (Methodology) of the Salaf, to mix from time to time with a partisan (i.e. Hizbee) group from the Hizbees with the intention of learning their mistakes, secrets, secret affairs and corrupt ideologies (in order) to then free himself from them and make clear to the (Islaamic) Nation the mistakes (of these Hizbee groups) so that they may be warned from them?
A: By Allah I say, O my brother, it is sufficient for you that those Hizbee groups that you mix with have already spread their misguided ideologies and that the ‘Ulamah have already refuted them; do not expose (and open) yourself up to lost! Verily, many people have entered into them for this same exact reason which after some time resulted in them being engulfed and swept away by the matter and (subsequently) finished. So the Believer must beware and cautious. The Salaf did not mix with the Jahmiyyah, the Mu’tazilah, nor the Khawaarij in order to rectify them! Therefore it is upon you to be upon the way of the Salaf, may Allah bless you.
Evil sittings and keeping evil company will harm you. The example of the righteous sitting and the evil sitting is like the example of the merchant of fine perfumes and the ironsmith. The merchant of fine perfumes may give you a gift, or you will find with him a good smell, or you may purchase some perfume from him. As for the ironsmith, he will either burn your garment and/or you will find from him a disgusting odor. So it is upon you O my brothers, to sit with those who are righteous, the people of piety, those who abstain from matters/things out of fear of falling into that which is forbidden, those who are abstentious from worldly affairs and/or that which does not benefit them, and those who have respect for the Sunnah (i.e. those who are upon the Sunnah). These are the righteous sittings and gatherings. Beware of (and stay away from) the sitting with the people of desires, for verily they have with them misconceptions. It is possible that they may gradually allure and temp you. One may say to you, “enter amongst them and rectify them from the inside”, but they almost never rectify themselves except for that and he whom Allah wills.
Or do you think that you will learn about them (by doing what you have mentioned)?! This is not the way of Islaam; Islaam does not support this, may Allah bless you. I advise you not to mix with them no matter the excuse. This is because their evil has already been widespread, publicized and known about until it has reached the level of explosions, destruction and devastation. I have already written and refuted Sayid Qutub as well as the Ikhwaan (i.e. the Muslim Brotherhood). (In fact) they themselves has already written, made clear (and illustrated their corrupt ideas) in their own books, while they perceive not. You have been sufficed O my brother. By Allah, (this is the case) except if there is a Salafy scholar who embarks upon giving da’wah to one whom he hopes will accept the truth, then this is for him, and ok for him (the Salafy SCHOLAR). Rather, it is incumbent upon him to give him da’wah and to clarify to him the truth. As for the Salafy who is weak in his knowledge and personality, then it is upon him to stay far away from them so that he may protect and keep safe what he has with him from the truth, and there is nothing comparable to safety.

That which is obligatory upon the Muslims

That which is obligatory upon the Muslims
by Shaykh ‘Alee Muhammad Naasir al-Faaqihee
on Saturday, May 7th, 2005

The Shaykh حفظه الله تعالى began in the name of Allaah, sending praise upon Him and asking that Allaah سبحانه و تعالى send His Praise and blessing upon the Messenger of Allaah صلى الله عليه و سلم. Then the Shaykh went on to say that it pleases us, dear brothers, to speak to you tonight about some very important issues which are imperative upon the Muslims to have an understanding about. And that which is obligatory upon the Muslims, as Allaah سبحانه و تعالى has explained in His Book, is to have knowledge. Allaah says:
فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ
{So know (O Muhammad صلى الله عليه و سلم) that Laa ilaaha illallaah (none has the right to be worshipped but Allaah),
and ask forgiveness for your sin…}[Muhammad 47:19]

And for this reason, Imaam Al-Bukhaaree named a chapter in his book, in the book of Al-Eemaan: “Knowledge comes before statements and actions”. And then Allaah says in Soorah at-Tawbah:
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
{…Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islaamic) religion,
and that they may warn their people when they return to them, so that they may beware (of evil).} [A-Tawbah 9:122]
Knowledge of Allaah سبحانه و تعالى

So Allaah سبحانه و تعالى has shown here that knowledge comes before the actions. And the most noble of the knowledge, as the ‘ulamaa have explained, is the Knowledge of Allaah سبحانه و تعالى. And this knowledge of Allaah is inclusive of the Tawheed of Allaah, or declaring His Unity. It is inclusive of all three types of Tawheed, they are:
Tawheed al-Uloohiyah, or Allaah’s سبحانه و تعالى right to be worshipped alone.
Tawheed ar-Ruboobiyyah, Allaah’s سبحانه و تعالى Oneness in His Lordship and
Tawheed al-Asmaa was-Sifaat, Allaah’s سبحانه و تعالى Oneness as it relates to His Beautiful Names and Attributes.
The Shahaadah (Testimony)

And after that, it is upon the Muslims to learn that which is important for him in his Religion. And for that reason, when the Prophet صلى الله عليه و سلم began his da’wah, he began with the testimony that “none has the right to be worshipped except Allaah alone and that Muhammad is the Messenger of Allaah صلى الله عليه و سلم” and this is the first pillar of Islaam.
The Salaah (Prayer)

After that pillar, comes the very important pillar of Salaah. And that which shows and indicates its importance is that the salaah was not made obligatory on the Earth. That is, its legislation of becoming obligatory was not done on the Earth as the rest of the obligations of Islaam were made by way of Jibreel to the Prophet صلى الله عليه و سلم. Rather, the salaah was made obligatory in the seventh Heaven. That is, on the night of al-Israa wal-Mi’raaj, Allaah made obligatory upon this Ummah (nation) the salaah, and that was done by Allaah سبحانه و تعالى in the seventh Heaven.

Also, from the importance of the salaah, is that the Prophet صلى الله عليه و سلم encouraged us to make it in jamaa’ah, i.e. to make it as one group. Likewise, the Prophet صلى الله عليه و سلم said ‘pray as you have seen me pray’[1]. The Sahaabah (the Companions of the Messenger of Allaah صلى الله عليه و سلم) and likewise the ‘ulamaa (Scholars) that came after them clearly explained to us and related to us the way that the Prophet صلى الله عليه و سلم prayed.
Praying in Congregation

After that, the issue of praying in jamaa’ah (congregation) is extremely important and it is something that is obligatory upon the Muslims (men) and it is from the Sunnah of Prophet صلى الله عليه و سلم. Abdullah ibn Mas’ood رضى الله عنه said that it was from the sunan of hudaa i.e. from the ways of guidance and if you leave the Sunnah of the Messenger of Allaah صلى الله عليه و سلم, then indeed you will go astray. [2]

From the things that the Muslim benefits from praying in jamaa’ah, or praying in congregation, is that it is an encouragement for the people to be together. Likewise, when the Muslims do it they will exchange information with each other, they will check on one another and make sure everyone is okay. So praying in jamaa’ah, or praying in congregation, it is that pillar which many things are built upon in the life of the Muslim.
Salaah builds the relationship between the Muslim and Allaah سبحانه و تعالى

Then after that, likewise, it is upon the Muslim to know that this salaah, it is the relationship between him and His Lord سبحانه و تعالى and it is that which will build the relationship between him and His Lord. Any time an affair would concern the Prophet صلى الله عليه و سلم he would rush to make the salaah. Likewise, from that which shows its importance is the fact that the Prophet صلى الله عليه و سلم commanded with it and advised this Ummah with it. Even in the last moments of his صلى الله عليه و سلم life; when they would take the scarf off his face he would say “as-salaah”, to remind them of the salaah, reminding them of the prayer. Likewise, from that which shows its importance is the statement of the Prophet صلى الله عليه و سلم where he said that “the contrast that is between us and them it is the salaah so whoever leaves it, then indeed, he has disbelieved”[3]. So there is no portion of Islaam for the one who leaves the salaah and it is upon the Muslim to protect his salaah and to pray it at the prescribed time, as Allaah سبحانه و تعالى said:
إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَّوْقُوتاً
{…Verily, As-Salât (the prayer) is enjoined on the believers at fixed hours.} [An-Nisaa’ 4:103]
Perform righteous actions

Then after salaah, the Muslim should do his best to come with all of the righteous actions – whether from giving charity, from commanding with the good and forbidding the evil, from being righteous to his neighbours or building relationships with his neighbours and all of the other righteous actions, because all of the actions of Islaam are good deeds and all of them are righteous.
Da’wah – Be a good example to the Non-Muslims

The Prophet صلى الله عليه و سلم was sent as a mercy to mankind, to all of mankind. When you look at the people in these countries, the countries of the disbelievers, if the non-Muslims see that the Muslims are those who keep their relations with their family members, and that they are people who are merciful, they are people who are dutiful to their parents, they are those who protect their muwaa’eed (appointments), they are those who fulfil their trusts, then this type of Muslim is going to be an example for all of the other people around him. So when the non-Muslims see the Muslims doing these types of actions, then indeed he (the Muslim) will be an example for them. And they will be inshaa’Allaah ta’aalaa the type of people who look towards Islaam, and look towards the religion of Islaam, not as a religion of terrorism as some of them would like to say, but rather a religion of mercy, a religion that takes care of the poor and the needy. So it is upon the Muslim in his dealings to do what he does, firstly for Allaah سبحانه و تعالى meaning that he does it seeking the Face of Allaah, seeking the reward of Allaah سبحانه و تعالى and then after that intending to spread the Da’wah of Islaam. So the da’wah is performed with the tongue, with the statements and it is also performed with actions.
Kindness to neighbours

From righteous actions, is the importance of the Muslim being righteous to his neighbour and being kind to his neighbour. Allaah سبحانه و تعالى has commanded us with kindness to our neighbours, as He mentions in the Qur’aan in the ayaah:
وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ
{…(and do good to) the neighbour who is near of kin, the neighbour who is a stranger…} [an-Nisaa’ 4:36]

From the examples of this, is that which comes in Adab al-Mufrad by Imaam al-Bukhaaree on the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas رضى الله عنه. He used to have a man that would slaughter his sacrificial animals for him, or that would slaughter the meat that he would use for his family in general. He told this man one time, and he had another person that was with him at the time, “If you begin to pan out the meat, then start with our Jewish neighbour”. So there was a man who was with ‘Abdullaah ibn ‘Amr ibn ‘Aas at the time and he said to him, “you start with the Jew”? ‘Abdullaah said, “That’s correct. The Prophet صلى الله عليه و سلم commanded us to be kind to our neighbours and he used to start with the one whose door was closest to him”.[4] So in this case, the door of the Jewish man was closest and so he started with him in his passing out of the meat.

The Shaykh hafithahullaah ta’aalaa he said that, if we look at this example then we see that this is something, that the Companions used to do and it is from the Sunnah of the Prophet صلى الله عليه و سلم. So if you are someone who is kind to your neighbours, you will find inshaa Allaahu ta’aalaa that this has a very deep effect on their hearts. And you will also be illustrating the point that the Prophet صلى الله عليه و سلم was not sent to the Arab alone. Rather he was sent to the red people, and to the black people and it didn’t make a difference, as his message was for all of mankind as Allaah سبحانه و تعالى said:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
{And We have sent you (O Muhammad صلى الله عليه و سلم) not but as a mercy for the ‘Aalamîn (mankind, jinn and all that exists).} [al-Anbiyaah 21:107]

The Shaykh حفظه الله تعالى went on to mention the ayah in Soorah an-Nisaa’ where Allaah سبحانه و تعالى said:
وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ
وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً
{ Worship Allâh and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masâkîn (the needy),
the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet),
and those (slaves) whom your right hands possess. Verily, Allâh does not like such as are proud and boastful.} [An-Nisaa’ 4:36]

This ayah in Sooratun Nisaa’, the Shaykh went on to explain it by saying that Allaah سبحانه و تعالى started out by commanding that you only worship Allaah and that you do not associate any partners with Him. He started out with the worship of Allaah because this is the origin and this is the base rule, and everything that comes after it is based on the fact that you’re worshipping Allaah سبحانه و تعالى alone. Then He commanded that you be kind to your parents, as it comes in many other aayaat in the Book. Then the Shaykh went on to mention, that the yateem (orphan) is the child who does not have any one to care for him or his father has passed away. Likewise, the one who is needy. As it relates to the close neighbour, then this close neighbour can either mean that they are a relative or that they are close in distance, meaning that their house is close to your home.

So the Shaykh said if this neighbour of yours is a Muslim and he is a relative, then he has three different rights over you. He has the right of Islaam, the right of being the neighbour and also the right of being a relative. So when you present to them something, when you give them a gift, then this will be considered something that builds the relationship. That which is intended by the foreign neighbour, is the neighbour that is not a Muslim as the Shaykh said. Allaah سبحانه و تعالى, in these aayaat is showing us those things that if we do them, then they will be those things by His Permission which will enter the people into Islaam and that it will show the people that Islaam does not have the type of dryness or the type of harshness that you may find in some of the religions that came before. Rather it is a Religion of Mercy.
Taqwa of Allaah

The Shaykh he said after that I advise you all with that which Allaah سبحانه و تعالى commanded us with, that which He commanded His first servants and His last servants with, or the previous servants as well as His latter servants and that is with the fear of Allaah سبحانه و تعالى – to have taqwa of Allaah. And taqwa is that you perform the actions that you have been commanded with, and that you stay away from that which you have been prohibited from. Likewise, it is to place between yourself and between Allaah سبحانه و تعالى a wiqaayah of protection. And that protection is by doing the righteous deeds and staying away from the evil deeds. All of the righteous deeds are from taqwa or from the fear of Allaah سبحانه و تعالى.

For example, one who gives sadaqah (charity), one who is truthful, one who is trustworthy, one who is righteous, one who is kind to his neighbour. The Prophet صلى الله عليه و سلم, as it comes in the hadeeth said: “Jibreel continued to commanded me with kindness to the neighbour so that I thought that he would make him (the neighbour) from my inheritors”.[5] So all of the righteous actions that one does is from taqwa. Likewise, staying away from the evil actions, from the sins and disobedience to Allaah سبحانه و تعالى this is also considered to be from taqwa. So for example, to stay away from backbiting, to stay away from tale carrying, to stay away from talking about the honour of Muslims, to stay way from cursing the Muslims or speaking evil about them, all of these are from the things, which are considered to be taqwa or fear of Allaah سبحانه و تعالى.

And from the bounties of Allaah سبحانه و تعالى, is that He does not make takleef of His servants, that He does not impose upon His servants anything that they do not have the ability to do. He does not make us responsible for more than we can bear. The Prophet صلى الله عليه و سلم said in the authentic hadeeth: “If I command you with something, then do from it that which you can. And if I prohibit you from something, then stay away from it”.[6] All of the Islaamic rulings, all of the rulings of Islaam are based upon this hadeeth – that you do that which you can of that which you have been commanded with, and that you stay far away from that which you have been prohibited from. So for example, as-salaah (prayer), if you are not able to pray standing then you can pray sitting down. This is from doing that which you can. If you do not have money, it is not upon you to pay zakaat. If you do not have enough money, then it is not upon you to make the Hajj. This is as it relates to the things that you have been commanded with.

As it relates to the things, that you have been prohibited from, then you stay away from it period and you don’t go close to it. So for example, you protect your tongue – this is something that you can do. Allaah سبحانه و تعالى prohibits us from drinking intoxicants, so this is something that we can do. All of the things that are evil are things that we do not have to do, meaning that it is easy for us to stay away from these things. As for the things that you have been commanded with, then maybe you can do it and maybe you can’t do it. However, the things that you cannot do, or the things you have been commanded to stay away from, you have to stay away from them. Don’t let anybody say that ‘I can’t stop drinking intoxicants’ for example. Rather this individual can stop, because the Prophet صلى الله عليه و سلم told us: “And if I have prohibited for you something, then stay away from it”.[6]
1. Question: I am a female engineer working in a factory, but my father who is a rich man does not allow me to do anything, even so that I’m not allowed to pay zakaat. He only allows me to buy food and clothes. Is this correct? What should I do in this situation?

Answer: The Shaykh حفظه الله تعالى said in answer to this question, that firstly we must know that to obey the father is obligatory. However, to obey in disobedience to Allaah سبحانه و تعالى is not permissible. So this woman should not obey her father in him preventing her from paying the zakaat. Rather she has to pay the zakaat and the zakaat is a pillar of Islaam so she must do it. However, she should do it in a way that does not anger her father. Rather, she should do it in a way that is better, in a good manner. She should speak to him in a manner that is good and try to convince him from one angle, or to please him from one angle and at the same time do what she has to do, and do that which is obligatory upon her in Islaam.
2. Question: Is it permissible to eat everything from the ocean, that lives in the ocean, for instance shrimp, lobster etc?

Answer: The Shaykh حفظه الله تعالى he said that, for those animals or sea creatures that only live in the sea then this is permissible without exception. Except for those things, that may resemble that which is haraam. For example, there are some sea animals that resemble pigs and dogs and the like. Some of the ‘Ulaama (Scholars) have mentioned that it is better to leave off these types of things in order for the Muslim to protect his Deen. However, the Shaykh said that which you can find in the sea is plentiful and inshaa’Allaahu ta’aalaa you stay way from the other things, which resemble that which is haraam.
3. Question: Can you provide us some advice on how to learn akhlaaq (morals) and adab (manners) in the West and also, guidance on correct purification etc.? Perhaps, you can recommend some books on these topics, which can be studied and benefited from.

Answer: The Shaykh حفظه الله تعالى, he said that the first thing that I recommend to this individual is to read the Book of Allaah سبحانه و تعالى. In this book, the Qur’aan one will find everything that a Muslim needs, in his dunya, as it relates to his worldly affairs and as well, as it relates to his Aakhirah (Hereafter). Allaah سبحانه و تعالى has told us in His Book, that which translated means:
مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ
{…We have neglected nothing in the Book…} [al-An’aam 6:38]

That We have not left anything out of this Book, meaning that Guide. Likewise, when ‘Aishah رضى الله تعالى عنها was asked about the character of the Prophet صلى الله عليه و سلم about his manners, about his morals, she said that: “his character was the Qur’aan”.[7] His character was the Qur’aan. This means that he used to act in accordance to the Qur’aan. He used to do that which the Qur’aan commanded him with and stay way from that which the Qur’aan prevented him from and prohibited. Likewise, the Shaykh mentioned the ayah in Soorah al-Qalam where Allaah سبحانه و تعالى says:
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
{And verily, you (O Muhammad صلى الله عليه و سلم) are on an exalted (standard of) character.} [al-Qalam 68:04]

He سبحانه و تعالى praises the Prophet صلى الله عليه و سلم for his character. So this Book, the Book of Allaah سبحانه و تعالى is the first Book that one returns to, in order to refine his character.

Likewise, there are many ahaadeeth and books of ahaadeeth, like for example Riyaadus Saaliheen by an-Nawaawee. This book has many ahaadeeth that deal with the character or the morals of the Prophet صلى الله عليه و سلم as it relates to all of his interactions. Likewise, we can return to the books of the Sunnah. We return back to the books of the Sunnah, we return back to the books that deal with the Seerah or the biography of the Prophet صلى الله عليه و سلم and we look at how the Prophet صلى الله عليه و سلم behaved in his home, and with his wives and with his family, how he behaved with his neighbours and other than that.

Again the first thing we return to is the Book of Allaah سبحانه و تعالى and all of these things inshaa’Allaah will be that which teaches the Muslim how to perfect his character. How he should act in his workplace, how he should be in leading his home, what he should do at night, what he should do in the daytime and all of his life. Also we have the book al-Adkhaar (The Book of Supplications) which also deals with this, it doesn’t leave anything that the Muslim should do from the time he gets up until the time he goes to bed. And that is because the Prophet صلى الله عليه و سلم did not leave anything that would benefit his Ummah (Nation), except that he guided us to it and there is nothing that would harm this ummah except that he warned us from it.
4. Question: Is it permissible to seek a loan from a Muslim who earns the money by selling drugs?

Answer: The Shaykh said: listen brother, prohibited affairs, the affair of intoxicants is something that is prohibited within the text of the Qur’aan. Allaah prohibited al-khamr or intoxicants, and that which follows it from drugs etc. Likewise, that which follows these types of things like interest (ribaa). All of these things are known by ijmaa’ (consensus) that they are prohibited. The fact that some Muslims may interact, or in their transactions may use these types of things, or they may do these things which are illegal, does not make it something that is permissible. So it is appropriate for the Muslim to take loans from those people who have their money come to them in ways that are permissible. As for the one, who he doesn’t know how he got his money, then his lack of knowledge here is not something that will harm him. However, if he knows that this individual has taken money or his means of achieving the money is something that is impermissible, then he shouldn’t take a loan from this individual. And whoever has fear of Allaah, who has taqwa of Allaah, then Allaah سبحانه و تعالى will make for him a way out and He will provide for him from places he never expected.

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً{2} وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
{… And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine…} [at-Talaaq 65:2-3]
5. Question: We have some brothers who studied for some time, but they didn’t work on self-purification. So they used their knowledge to show off and to look down on others. And they are quick in refuting others and they are one of main reasons for making others run away from the Salafi Manhaj. What is your advice to them?

Answer: The Shaykh said: “first of all, my advise to those people is that Salafiyyah is not a claim that is claimed upon the tongue. Rather it is something that has to be followed up by actions. When the Prophet صلى الله عليه و سلم informed that this Ummah would split into 73 sects and that all of them would be in the Hellfire except one, he was asked, “and which is that one, O Messenger of Allaah?” He said, “That which I am upon and my Companions”.[8] So the Prophet صلى الله عليه و سلم informed that this Saved Sect, the one that will be saved from the Fire, they are the Salafus Saalih, the righteous predecessors. They are the ones who were upon that which the Messenger of Allaah صلى الله عليه و سلم and his Companions were on. So we have to go back and look at that which the Prophet صلى الله عليه و سلم was upon as it relates to his ‘aqeedah (belief system), as it relates to his worship, as it relates to his transactions and interactions. What was he upon? Then likewise, we look at what the Companions of the Messenger of Allaah صلى الله عليه و سلم were upon in those previously mentioned affairs.”

Then the Shaykh went on to say: “and also we need to look at what Allaah سبحانه و تعالى said to His Messenger. He said this to His Messenger, as His Messenger is the best of examples. He says as it comes in Soorah Aali ‘Imraan,
فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ
{And by the Mercy of Allaah, you (Muhammad صلى الله عليه و سلم) dealt with them gently. And had you been severe and harsh-hearted,
they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them;
and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah,
certainly, Allaah loves those who put their trust (in Him).} [Aali ‘Imraan 3:159]

So here we see that Allaah سبحانه و تعالى has prohibited His Messenger صلى الله عليه و سلم from evil character and He let His Messenger know that if he was evil, harsh and hardhearted they would have left from around him. So if the person is truly upon Salafiyyah, then he is upon that which the Messenger of Allaah صلى الله عليه و سلم was upon from good characteristics, from gentleness, from leniency. And as you had mentioned in the question, some people have been made to leave the manhaj as-saheeh (the correct methodology), or they have been repelled from this manhaj, from that which they find from people from harshness and so on and so forth, then this is indeed in opposition to the Book of Allaah سبحانه و تعالى and the Sunnah of the Messenger of Allaah صلى الله عليه و سلم. Meaning that, that characteristic that they find from some of the Salafis, these characteristics are in opposition to what we find in the Book and the Sunnah and likewise, what the Salaf of this ummah were upon رحمهم الله.

Also, we need to look at the example of the one who was harsh and hard and stern when he came to the Prophet صلى الله عليه و سلم, and he grabbed him. He said, “Yaa Muhammad, give me from that which Allaah has given you”. So the Companions of the Messenger of Allaah صلى الله عليه و سلم they wanted to deal with this individual and the Prophet صلى الله عليه و سلم prevented them from doing so.[9] Even though he was the Messenger of Allaah صلى الله عليه و سلم and this man had done what he had done to him, the Messenger of Allaah صلى الله عليه و سلم prevented them from doing anything to this man. So whoever claims to be Salafi, then it is upon him to be patient and it is upon him to persevere and it is upon him to have forbearance. And it is upon him to guide the people to that which is good, so these callers themselves can be an example to those they are calling.”
6. Question: I’m a married woman and I’m not happy being married and see no benefit in it since my husband lives in another country, which prevents him from bringing me there as his wife. I have issues with obeying him and fear for my soul in the Hereafter. So my question is, is it permissible for me to seek divorce out of fear that I cannot obey my husband and give him his rights?

Answer: The Shaykh said: I would say something, as it relates to this. In these types of situations the mufti of Saudi Arabia needs to be consulted so that these types of questions may be presented to him. However, my advice for this woman is that she be patient and that she tries her best to be patient in this situation, especially if there are children involved in this situation and Allaah will make the affair easy and will guide them. However, if the affair comes to the point where it is absolutely not possible for her to be patient, then I suggest that the question be posed to the mufti in detail, so that he can deal with this.

Brother Abu Sufyaan Zahid said:

Shaykh al-‘Alaamah ‘Alee Naasir al-Faaqihee hafithahullaah ta’aalaa mentioned that he didn’t want to answer questions on divorce and khula’, due to its serious consequences. He advised the brothers to take these questions to the grand mufti of Saudi Arabia. This clearly shows that such issues are not to be answered by just anyone. Unfortunately, as we all know this has become a serious problem in the West. We have witnessed that some brothers do not hesitate, as our ‘Ulamaa hesitate to pass judgments on talaaq and khula’. So the Shaykh gave some advice concerning this:

The Shaykh حفظه الله تعالى said that the like of these types of issues, first and foremost is that it is not appropriate that one be hasty in divorce, because divorce is from those affairs that if the one pronouncing it is serious, it counts. And even if he’s playing, it counts. So this is something that, a Muslim should be very careful of being hasty in these affairs. Also if these types of affairs become plentiful, become in abundance, as has been mentioned, then it is upon those who are responsible to contact the Kibaarul ‘Ulamaa in the Kingdom of Saudi Arabia, like for example the mufti and the Committee for Giving Fataawaa – the Permanent Committee, so that they can give them the solutions to these problems inshaa’Allaahu ta’aalaa because these affairs are very important. They deal with a man living with his wife and a man should live with his woman in a way that is halaal and in a way that is permissible. However, with these types of affairs and being hasty in divorce and the like, what may happen is that this woman may become impermissible for him and he doesn’t even know. And so he lives with her in a way that is not safe, not permissible in Islaam so you have to be careful. And again, the Shaykh suggested that these types of affairs be taken to the Kibaarul ‘Ulamaa.
7. Question: Is it from the Sunnah to hold the stick during the Jumu’ah khutbah?

Answer: Holding the stick or the cane or the like, then this is from the Sunnah. If an individual does it, then alhamdullilaah, and if he does not do this, then there is nothing upon him. Meaning this is not a condition, whether one is holding a cane or a stick. So if he does so, then this is good and if not, then there is nothing upon him.
8. Question: Is it permissible for us to have ring tones of the Qur’aan, the adhaan or the ahaadeeth on our cell-phones or mobile phones?

Answer: The Shaykh said the only thing that would be impermissible here would be to take that type of phone into the bathroom itself. This is something, that is not permissible, or something that one should stay away from. If for example, when the phone rings, the ayah plays then one should stay away from the bathroom area. As for other than that, then there is no difference between that and for example, a cassette tape. The Shaykh said that which is impermissible here is the qiraa or the reading of the Qur’aan in the bathroom. For example, if you turn off the phone when you go in the bathroom then this is not a problem. Likewise, there are some types of phones now where when you call and you’re waiting for the person to answer the Qur’aan will be playing. Likewise, this should be turned off before going into the bathroom area and then when you come out you turn it back on.
*** END ***

Transcribed By Noble Sister Sirad Bint Aden

References and Notes
[1] Reported by Al-Bukhaaree in Kitaab al-Adhaan (#605)

صلوا كما رأيتموني أصلي

[2] Reported by An-Nisaa’ee 2/108, Shaikh al-Albaanee rahimahullaah said Saheeh in Sunan An-Nisaa’ee (#849)

أنه كان يقول من سره أن يلقى الله عز وجل غدا مسلما فليحافظ على هؤلاء الصلوات الخمس حيث ينادي بهن فإن الله عز وجل شرع لنبيه صلى الله عليه وسلم سنن الهدى وإنهن من سنن الهدى وإني لا أحسب منكم أحدا إلا له مسجد يصلي فيه في بيته فلو صليتم في بيوتكم وتركتم مساجدكم لتركتم سنة نبيكم ولو تركتم سنة نبيكم لضللتم

[3] Reported Ibn Maajah 1/342, Shaikh al-Albaanee (rahimahullaah) said Saheeh in Al-Jaami’ as-Sagheer (#4143) and in Sunan Ibn Maajah (#1079)

العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر

[4] Shaykh al-Albaanee rahimahullaah says Saheeh. See Adab al-Mufrad 1/58

كنت عند عبد الله بن عمرو وغلامه يسلخ شاة فقال يا غلام إذا فرغت فابدأ بجارنا اليهودي فقال رجل من القوم اليهودي أصلحك الله قال إني سمعت النبي صلى الله عليه وسلم يوصى بالجار حتى خشينا أو رؤينا أنه سيورثه

[5] Reported by Al-Bukhaari in Kitaab al-Adab (#5668)

حديث ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه متفق عليه

[6] Reported by Ibn Maajah, Shaikh Al-Albaanee rahimahullaah said Saheeh in Sunan Ibn Maajah (#2)

فإذا أمرتكم بشيء فخذوا منه ما استطعتم وإذا نهيتكم عن شيء فانتهوا

[7] Reported in Musnad Ahmed, Shaikh Al-Albaanee rahimahullaah said Saheeh in Saheeh al-Jaami’ (#4811)

كان خلقه القرآن

[8] Reported by At-Tirmidhee 5/26 (#2641), Shaikh Al-Albaanee (rahimahullaah) says Hasan in Jaami’ as-Sagheer (#5343)

وتفترق أمتي على ثلاث وسبعين ملة كلهم في النار إلا ملة واحدة قالوا ومن هي يا رسول الله قال ما أنا عليه وأصحابي

[9] Reported by Al-Bukhaaree in Kitaab al-Libaas (#5472) and Muslim in Kitaab az-Zakaat (#1057)

مالك ‏ ‏قال ‏كنت ‏ ‏أمشي مع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وعليه رداء نجراني غليظ ‏ ‏الحاشية ‏ ‏فأدركه أعرابي ‏ ‏فجبذه ‏ ‏بردائه ‏ ‏جبذة ‏ ‏شديدة نظرت إلى صفحة عنق رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وقد أثرت بها ‏ ‏حاشية ‏ ‏الرداء من شدة جبذته ثم قال يا ‏‏ محمد ‏‏ مر لي من مال الله الذي عندك فالتفت إليه رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فضحك ثم أمر له بعطاء

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.

Can Salaam be given by a gesture?

What is the ruling on giving the salaams by a hand gesture?

It is not permissible to give the salaams by a gesture, the salaams are only by speech, beginning and returning. As for giving the salaams with a gesture then this is not permissible. Because this resembles some of the kuffar and it opposes what ALLAH has legislated.

But if you signaled with your hand to a Muslim to let him know that you were giving him the salaams because he was far away, and you said the salaams then there is no harm in this because there has appeared proof for this. Similarly if a Muslim is busy praying then he should respond (to the salaams) with a (hand) gesture as has been authenticated in the sunnah of the Prophet, peace and blessing be upon him.
Answer by Imaam ‘Abdul-‘Azeez Ibn ‘Abdullaah Ibn Baaz [d. 1420] (rahimahullaah)
Translated by Rasheed Barbee

Al-‘Allaamah Saalih ibn Muhammad ibn al-‘Uthaymeen on Sayyid Qutb (May Allah Pardon him)

SHAIKH MUHAMMAD IBN SAALIH AL-‘UTHAIMEEN – Rahimahullaah – said: “My study of the book of Sayyid Qutb has only been scant, and I do not know about his condition; however the scholars have written about his book in tafseer ‘Fee Zilaalil Qur’aan’ – they have written critical comments about it:
such as what Shaikh ‘Abdullaah ad-Duwaysh – Rahimahullaah – wrote, and our brother
Shaikh Rabee’ al-Madkhalee wrote some points of criticism upon him – upon Sayyid Qutb with regards to his tafseer and other things. So whoever wishes to refer to that then let him do so.” *

Source: [A lecture entitled ‘Liqaa ma-‘ash – Shaikhain: Muhammad ibn ‘Uthaimain & Rabee’ al-Madkhalee’ in Jeddah, on 20/11/1413H]

Question: “What is your saying concerning a man who advises the Sunni youth to read the books of Sayyid Qutb, especially ‘Fee Dhilaal il-Qur’aan’ and ‘Ma’aalim Fit-Taareeq’, without warning about any of the errors and deviations present in these books?”

Answer: “My statement – may Allaah bless you – is that whoever gives sincerity of purpose to Allaah, His Messenger, and his brother Muslims, that he should encourage the people to read the books of those who have preceded us from the books of tafsir and other than tafsir. These books contain more blessings, are more beneficial and are much better than the books of the later ones. As for the tafsir of Sayyid Qutb – may Allaah have mercy upon him – then it contains great calamities, however we hope that Allaah pardons him. In it are great calamities, such as his tafsir of Istiwaa and his tafsir of “Qul Huwallaahu Ahad”, and similarly, his description of one of the Messengers with something unbefitting.”

Source: From the Cassette: Aqwaal ul-Ulamaa Fee Ibtaal Qawaa’id wa Maqaalaat Adnaan Ar’oor, and checked by Shaikh Ibn Uthaimeen himself on 24/4/1421H, with one slight revision who changed the phrase “Anaa Ra’yee…” to “Anaa Qawlee…”.

Muftee of the Ummah Al-‘Allaamah Abdul Azeez Ibn Abdullah bin Baaz on Sayyid Qutb

We begin with the Name of Allaah

Shaikh ‘Abdul-Azeez Ibn Baaz [Rahimahullaah]
Some parts of the book of Sayyid Qutb ‘at-Tasweer al-Fannee fil-Qur’aan’ were read to him such as his speech about Moosaa – ‘alaihis-Salaam – upon whom he said: “Let us take Moosaa – as the example of the leader of excitable nature – and this excitable impulse quickly passes away and he regains his composure, as is the case with the excitable folk.” Then he said with regard to the Saying of Allah – the Most High – “Fa as-ba-hu fil madinati kha bi fan…” :- “This is the description of a well known state: the restlessness or fear of one expecting evil at every turn – and this is the characteristic of the excitable folk.” [‘at-Tasweer al-Fannee fil-Qur’aan’: p.200,201,203. 13th ….]

So the Shaikh replied to this: Mockery of the Prophets is apostasy in its own.”[*]

And is was said to him that Shaikh Rabee’ al-Madhkhalee has written a refutation of Sayyid Qutb, so the Shaikh said: “Rebuttal of him is good.”

[*] And unfortunately the Qutubi movement clothing itself as Salafiyyah, has not only gone to the extremes in Takfir but has also fallen into the extremes of Irjaa’ in that it seeks to defend, nay even promote, the books and writings of their leaders and mentors which contain statements of disbelief and apostasy (examples will be given in Part 2, inshaa’allaah). Shaikh Rabee’ bin Haadee said, commenting upon Imaam al-Albani’s description of the Qutubiyyah as “The Khawarij of the Era”, that “it is more befitting that they be called Murji’ah of the Era before they are called Khawarij of the Era”. Refer to al-Asalah (Vol. 24)

Source: During a lesson of Shaikh ‘Abdul – ‘Azeez ibn Baaz – hafizahullaah – in his house in Riyaadh 1413H, ‘Minhaajus-Sunnah tapes of ar-Riyaadh

A section of the book “Kutub wa Shakhsiyaat” (p.242) was read out to the Shaikh and in which Sayyid Qutb accuses of Mu’awiyah and Amr Ibn al-Aas of lying (kadhib), deception (ghish), treachery or trickery (khadee’ah), hypocrisy (nifaaq), and taking bribes (rishwah).

So he replied: “These are repugnant words!! These are repugnant words. Revilement of Mu’awiyah and of Amr Ibn al-Aas. All of this is repugnant and evil words. Mu’awiyah and Amr and whoever was with them made ijtihaad and erred[*], and those who perform ijtihaad and erred then may Allaah pardon us and them.

[*] Shaikh Salih al-Fawzaan in checking through this made the comment, “Being resolved that they erred is not clearly apparent, but if it was said, “They were mujtahidoon, if they were correct they have two rewards and if they erred they have one reward, yet their error is forgiven”, it would have been much better and more just.”

The questioner then said, “What about his statement that there is hypocrisy (nifaq) in them both, is that not takfir of them?”

Shaikh Ibn Baaz replied, “This is an error and a mistake which is not disbelief. For his revilement of some of the Companions or just one of them is evil (munkar) and sinfulness (fisq) and he deserves to be given exemplary punishment for it – we ask Allaah to pardon him – however, if he reviled most of them and declared them sinners then he would become an apostate, because they are the Carriers of the Revelation. When he reviles them then this means that he is reviling the legislation.”

The questioner then said, “Should not these books in which these statements exist be forbidden?”

Shaikh Ibn Baaz replied, “It is necessary for them to be torn to pieces”.

Then the Shaikh said, “Is this in a newspaper?”

The questioner said, “In a book, may Allaah be benevolent to you.”

The Shaikh asked, “Whose book?”

The questioner said, “Sayyid Qutb…”.

The Shaikh said, “These are repugnant words”.

The questioner, continuing, “… in ‘Kutub wa Shakhsiyaat’”

Source: The cassette ‘Sharh Riyaad us-Saaliheen’ dated 18/7/1418H.

Summary: Shaikh ul-Islaam Ibn Baaz (rahimahullaah) was asked, “The one who praises Ahl ul-Bid’ah, is he to be counted amongst them?” So he replied, “Yes, there is no doubt about this, the one who praises them is one who actually calls to them”.

Cassette: Aqwaal ul-Ulamaa Fee Sayyid Qutb

The Danger of ‘Fee Dhilaalil-Qur’aan (In the Shade of the Quran) of Sayyid Qutb

We begin with the Name of Allaah

The Inflexible Ruling Concerning Reading the Writings of Sayyid Qutb
By the Destroyer of Innovation, The Late Scholar of Yemen
Al-’Allaamah Muqbil Ibn Haadee al-Waadi’ee

Bismillaah, wal-hamdulillaah, was-salaatu was-salaamu ‘alaa rasoolillaah, wa ba’d,

[Question]: ‘What is your statement concerning the student of knowledge requesting the beginners to read Fee Dhilaalil-Qur‘aan, and to place it in their houses? So when the student excuses himself as being a beginner who is incapable of distinguishing between the fat and the thin from whatever the writer possesses of wahdatul-wujood (oneness of existence between Allaah and His creation), they seek as evidence the fact that the book Fathul-Baaree, Sharhul-Muslim and Riyaadus-Saaliheen contain errors as well. So how can you read those books, yet you do not read this particular book? So he answers their statement by stating that Sayyid Qutb had wahdatul-wujood. So he answers, ‘What else is there?’ It is as if he does not even see that as a point of censure. So is it correct to perform the following actions: [i] requesting the students to read that book; [ii] placing Sayyid Qutb amongst the ranks of the Imaams such as an-Nawawee (d.676H) and Ibn Hajar in terms of his errors in creed and his rank in knowledge?’

[Answer]: “As for the book adh-Dhilaal and the writings of Sayyid Qutb – rahimahullaah – then we advise that they not be read at all, because some people from Jamaa’atut-Takfeer and some of the youth who were conceived by Jamaa’atut-Takfeer were a direct result of the writings of Sayyid Qutb (rahimahullaah). [2] And Sayyid Qutb was merely called a writer, he was not called a mufassir (explainer of the Qur‘aan). So his tafseer is the tafseer of someone who lived in apostasy for eleven years, as he himself admitted. So how can that be a tafseer?! However, these issues were there before the Ikhwaanul-Mufliseen (the Bankrupt Brotherhood) came along. So they were the ones who raised the individual, even though he was not at the level where he could be referred to as ‘Dr.’ He was an activist, not a Dr. So when we were in the Islaamic University, if you were prominent in knowledge and it was said to you, ‘Have you read the books: Allaah, ar-Rasool and al-Islaam by Sa’eed Hawwaa?’ So if you said that you had not read them, they would say, ‘You do not possess anything of knowledge.’ So I praise Allaah that I accepted the search for knowledge upon beneficial knowledge. I ask Allaah the Magnificent to preserve our brother, Rabee’ Ibn Haadee, since he has clarified the beliefs of Sayyid Qutb and what he possesses of deviations. Likewise, may Allaah bestow mercy upon our brother, ’Abdullaah Ibn Muhammad ad-Duwaysh – the muhaddith (Scholar of hadeeth) and haafidh (hadeeth memorizer). I have not seen anyone with these two eyes of mine one who was similar to him in memorization. So he has recorded many of the errors of Sayyid Qutb in his book al-Mawridul-’Adhabiz-Zalaal fee Bayaan Akhtaa‘idh-Dhilaal. So Sayyid Qutb is not to be referred to as one of the mufassireen, nor is he from amongst the elite. Rather, he is a person who has zeal for Islaam, without any insight.

So we advise the brothers to return back to Tafseer Ibn Katheer, about whom ash-Shawkaanee (d.1250H) said that his tafseer is from amongst the most beautiful tafaaseer, having no equal. And as-Suyootee (d.911H) stated in Tabaqaatul-Huffaadh that Tafseer Ibn Katheer is from amongst the most beautful of tafaaseer. So Tafseer Ibn Katheer is a tafseer of the Qur‘aan by the Qur‘aan and by the Prophetic ahaadeeth and by separating the authentic Sunnah from its weak, and its defective narrations from its sound ones, and by falsifying the Israa‘eeliyyah stories. And likewise, I advise that the tafaaseer of our Salaf be read, such as Tafseer Ibn Jareer, Tafseerul-Baghawee and whatever is present from Tafseer Ibn Abee Haatim and Tafseer Ibn Mardawayh, since there is abundant goodness in them. So we are not in need of adh-Dhilaal, since we fear that we will fall into ad-Dalaal. So if it is absolutely necessary that you read adh-Dhilaal, then I advise him to read what the brother, ’Abdullaah Ibn Muhammad ad-Duwaysh and what Shaykh Rabee’ Ibn Haadee – hafidhahullaah – wrote.”

[Question]: ‘So is it correct to place Imaam an-Nawawee and Ibn Hajar upon the same level as the author of this book that contains erroneous creed, whilst knowing that there those who distribute the books of Hasan al-Bannaa, ’Abdullaah ’Azzaam, Fathee Yakin and the fataawaa of al-Ghazzaalee? So if we accept this book, then we must also accept these books, because even Imaam an-Nawawee and al-Haafidh Ibn Hajar have errors, as has been widespread amongst us in Bahrain and in the Emirates in the cassette of Shaykh al-Albaanee: Justice Concerning Sayyid Qutb?’

[Answer]: “The Prophet (sallallaahu ’alayhi wa sallam) said, “If you feel no shame, then do as you wish.” [3] So I did not used to think that it was insolence for a person to place Sayyid Qutb upon the same level as al-Haafidh Ibn Hajar who served the Sunnah with a service that was never seen before him. And his book Fathul-Baaree is referred to a treasure of knowledge and a small library by itself. So the people had been deceived, then these deceptions were unveiled. So we say to them: Look after yourselves, since you were deceived by the Qaadiyaaniyyah, the Teejaaniyyah, the Shee’ah, the Soofiyyah, the Baatiniyyah, the Jahmiyyah and the Mu’tazilah. Then their deceptions were unveiled for you whilst you were alive. So comparison between Sayyid Qutb and al-Haafidh Ibn Hajar and an-Nawawee is as it was said,

‘So where is the ground and where is the plateau,

And where is Mu’aawiyah from ’Alee?’


[1] Fadaa‘ih wa Nasaa‘ih (p. 63-67) of Aboo ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee

[2] Translator’s Note: An example of the statements of such youth who were nurtured upon the books of Sayyid Qutb can be seen in what was stated by the Grand Muftee of Qutubiyyah Muhammad Ibn Saalih al-Munajjid, “Reading the books of those who passed before us has created a strong attachment in our souls for this Religion, because they write from a position of strength and superiority. And for this reason, we also encourage the people to read the modern books, those which were written by the Muslim with the spirit of superiority; such as the books of Sayyid Qutb. May Allaah bestow mercy upon him,” from the audio cassette, Kayfa taqra‘a Kitaab. He also stated in an-Naseehah li Islaahil-Buyoot (p. 23), “And here my brother reader, are some suggestions in this regard: In TafseerFee Dhilaalil-Qur‘aan of Sayyid Qutb.” And he later continued (p. 24), “Just as there are a number of good books on a variety of different issues, amongst them the books of the teacher, Sayyid Qutb – rahimahullaahal-Mustaqbal li Haadhad-Deen, Haadhad-Deen, Ma’aalim fit-Tareeq, Khasaa‘isut-Tasawwuril-Islaamee…”

Stated Muhammad Ibn Sa’eed al-Qahtaanee, “And some of the Noble Scholars from the Scholars of the Muslims have written on this subject with that which is healing and sufficient,” and then he adds the following footnote to this statement, “I shall make mention of some of them, Shaykhul-Islaam Ibn Taymiyyah, al-’Allaamah Ibnul-Qayyim, Shaykh Muhammad Ibn ’Abdul-Wahhaab and his students, and from the contemporaries, Abul-A’laa Mawdoodee and Sayyid Qutb.” This is found in the book al-Walaa‘ wal-Baraa‘ (p. 215), which has been translated into english, published by al-Firdous Ltd. and it has become widely distributed in the West due to booksellers who are either deviant or utterly ignorant. Rather, al-Qahtaanee’s praise of Sayyid and Muhammad Qutb does not end there – nor does the ignorance or deviance of those who sell the english translation of his book – but it continues, as he states on (p. 237), “And there are some noble writers who have brought about benefit, from them the teachers: Dr. Muhammad al-Bahlee, the teacher Sayyid Qutb, the teacher Muhammad Qutb and the teacher al-Mawdoodee.” And on (p. 347) he says, “The Rabbaanee Scholar, Sayyid Qutb.”

The Inflexible Ruling Concerning Reading the Writings of Sayyid Qutb
By the Destroyer of Innovation, The Late Scholar of Yemen
Al-’Allaamah Muqbil Ibn Haadee al-Waadi’ee (Troid)

Correct greetings during Eid

It is permissible for Muslims to greet each other on the day of Eid with specific greetings that have been reported from the sahabah (radiAllahu anhumma) and from amongst the Salaf.

Responding to a question in this regard, Shaykh ul-Islam Ibn Taymiyyah (rahimahullah) said:

“As for people greeting each other after the eid prayer by, ‘Taqaballahu minna wa minkum‘ (may Allah accept it from you and us) – it is reported that some of the shahabah practiced it, and the scholars permitted it. However, Ahmad said, ‘I do not initiate saying it to anyone; but if one says it to me, I answer him. This is because responding to a greeting is obligatory, but to initiate the greeting is not a required sunnah, neither is it prohibited: whoever does it it would have an example (from the salaf) and whoever does not would have a predecessor as well.” [Majmoo al-Fataawaa (24/253)]

Al-Haafidh Ibn Hajr Al-Asqalani (rahimahullah) said: “We have related in “Mahaamiliyaat” with a chain of narration that is hasan, from Jabyr ibn Nufayr who said: ‘When the companions of Allah’s Messenger (sulAllahu alaihi wa salaam) met on the day of ‘eid, they would say to each other, ‘Taqaballahu minna wa minkum (may Allah accept from you and us ).” [Al Mahamiliyyat; hasan isnad; see Fath ul Bari 2:446]

Ibn Qudaamah mentioned in al-Mughnee (2/259) that Muhammad ibn Ziyad said: I was with Abu Umamah al Bahili (rahimahullah) and some other companions of the Prophet (sulAllahu alaihi wa salaam). When they returned from the eid, they said to each other, ‘Taqabbalallahu minna wa minkum (May Allaah accept it from you and us).”

Moderator’s notes:

Let’s stick to the way of the Salaf as-Saalih (our righteous predecessors) during this upcoming ‘eid and greet each other with the saying:

“Taqabballahu mina wa minkum”

Revive the Sunnah of our beloved Prophet (sulAllahu alaihi wa salaam) and our Salaf and stay away from greeting each other with the commonly used phrase “Eid Mubarak” as we do not find it anywhere from amongst our Salaf who used such a term.

As Allah says in the Qur’aan:

“When you are greeted with a greeting, greet back with better than it or return it. Lo! Allah takes count of all things.” [Surah an-Nisa v. 86]

And He ta’ala says:

“Would you exchange that which is better for that which is lower?” [Surah al-Baqarah v. 61]

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