Archive for October, 2007

Scholars’ Statements Regarding Cooperating With Those Who Oppose Ahlus-Sunnah wal Jama’ah

October 25, 2007 1 comment

Question to Ash-Shaikhul-Imaam Ibn Baaz, rahimahullaah:

Question:“Based upon the Saying of Allaah, the Most High:

Help you one another in al-Birr and at-Taqwaa, but do not help one another in sin and transgression. Soorah al-Maaidah (5):2

It is said that it is obligatory to co-operate with all of the Islamic Jamaa’ahs, even though they differ with us with regard to methodologies and their way in giving dawah. So Jamaaatut-Tableegh has a way of giving dawah different to the way of the Ikhwaanul-Muslimeen and Hizbut-Tahreer and Jamaaatul-Jihaad and the Salafees. So how is this co-operation to be? And is it restricted for example to joint participation in conferences and gatherings? And what is to be the case when dawah is being given to non-Muslims, since confusion may be caused in the minds of new Muslims by the fact that each Jamaaah from these Jamaaahs will direct them to their own centres and their own scholars, which will confuse them. So how will it be possible to avert this matter?”

Answer:“What is obligatory is to co-operate with the Jamaa’ah that proceeds upon the manhaj (methodology) of the Book and the Sunnah and that which the Salaf of the Ummah were upon in calling to the Tawheed of Allaah, the One free of all imperfections, and making worship purely and sincerely for Him, and warning against shirk and innovations and sins, and to advise the Jamaaahs that are contrary to that.

So if they return to what is correct, then they are to be co-operated with. But if they persist upon being contrary then it is obligatory to keep away from them and to adhere to the Book and the Sunnah..”

(Fatwaa no. 18870 dated 11/6/1417H)


Ash-Shaikhul-Allaamah Saaleh al-Fawzaan, hafidhahullaah:

QUESTION: Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa’ah?

ANSWER: “We warn against all those who oppose [the Salaf] generally and we say: ‘We adhere to the path of Ahlus-Sunnah wal-Jamaa’ah and we we abandon those who oppose Ahlus-Sunnah wal-Jamaa’ah regardless of whether their opposition is MAJOR or MINOR. This is because if we are lenient with the opposition, then perhaps it may grow and increase. So opposition is not allowed AT ALL.

Furthermore, it is obligatory to adhere to the path of Ahlus-Sunnah wal-Jamaa’ah in both major and minor issues.”

QUESTION: Are we require to mention the good qualities of those we warn against?

ANSWER: “If you mention their good qualities, then this means that you have called (the people) to follow them. Know, DO NOT MENTION THEIR GOOD QUALITIES. Mention the error they are upon only. You are not entrusted to praise and approve of their actions – you are ONLY entrusted with exposing the error they are upon so that they may repent from it, and so others can beware of it.

It may even be that the error that they are upon wipes away their good deeds if it is kufr or shirk. It could also be that this error outweighs their good deeds. And perhaps it may seem like they are good deeds in your eyes, yet they ARE NOT SO IN THE SIGHT OF ALLAAH.”

(“Al-Ajwibatul-Mufeedah ‘an As’ilatil-Manaahijil-Jadeedah”, Shaykh Saaleh al-Fawzaan)


Scholars Clarification on the Recent “Pledge of Mutual Respect and Co-operation”

Bismillah ir Rahmaan ir Raheem

As salaamu ‘alaykum wa rahmatullahi wa barakatuhu

All praise is due to Allah and may the Salaat and Salaam be upon the final Messenger of Allah, his family and his Companions.

Recently, for those who are not aware of it, there was a pledge of mutual respect and co-operation made between many of the speakers (not scholars) in the West of various institutions (The biggest two institutes that many of those who made this pledge belong to or have association with are Al-Maghrib Institute and Zaytuna Institute) to unite upon the broad understanding of the term “Sunni Islaam.”

It simply is a call to unite falsehood with falsehood while labeling themselves to be Sunni. Indeed, this is not something new as this is clearly the manhaj of Syed Qutb and Hasan al-Banna.

As for Syed Qutb, the innovator and guide of Al-Ikhwaanul-Muslimoon, then he said:

“And Islaam does not feel uneasy about about the differences of mankind in ‘aqeedah and manhaj, rather it considers this as something necessitated by natural disposition and a goal from a Higher Will…”
(‘Nahwa Mujtami’ Islaami’ p. 103)

Hasan al-Banna, the deviated founder of Al-Ikhwaanul-Muslimoon, said:

“Let us work together in that which we agree and excuse each other in that which we disagree.”


“You know, O brothers, that there is no Imaam in the present day and it is necessary for us to forget everything and abandon everything (in disputes) for freeing the Islamic lands..”

(From the words of Hasan al-Banna also from the book ‘Fee Qaafilatil-Ikhwaan al-Muslimeen’)

Below is the scholars’ response to this supposed “pledge of cooperation”, as this issue was presented to the scholars for clarification. And this shows you that the people of the Sunnah always take their matters back to those who are more know knowledgeable than them. And indeed, this is a distinguishing sign for those who are upon the way of the earlier generations (as salaf us-saalih) in opposition to those who only make claims to be following the earlier generations, yet they neglect to follow them in all matters of the religion. And with Allah lies success.

Pledge of Mutual Respect and Co-operation made by some of the speakers calling to various methodologies



All praise is due to Allaah and may the Salaat and Salaam be upon the final Messenger of Allaah, his family and his companions.

To proceed:

Concerning the propagation of the recent “Pledge of Mutual Respect and Co-operation” that was signed by a number of callers of diverse theological backgrounds[1] and students from the West, we thought it befitting that it be presented to some of the Scholars so that they may clarify the legislated stance towards such a pledge, and that the view point of the people of knowledge could be shared with the Muslim minorities in the West. We also present the translated copy of the pledge for those who would like to ascertain what is being presented to the people of knowledge and that no additions or subtractions were made that may affect their responses. Any issues that may arise concerning the accuracy of the translation can be sent to:


…and we will make the necessary changes, inshaa.-Allaah, if such changes affect the meanings of what is being presented


The first Scholar approached concerning the pledge was Shaykh `Alee Naasir Faqeehee (a lecturer at al-Masjid an-Nabawee and the Islaamic University of Madeenah, and Head of the Department of Knowledge Related Affairs at the King Fahd Qur.aan Printing Complex) on the 22nd of Ramadhaan 1428. We will continue to share the views of the people of knowledge concerning this pledge as we present it to them, and add their comments to this document with the permission of Allaah the Exalted.

The Shaykh, may Allaah preserve him, mentioned a number of points which are worthy of reflecting upon – for all:

After reading it, the Shaykh began by stating that this is not the first, second, tenth or even hundredth time that an attempt such as this has been made. For a long time efforts have been made in order to produce such a formula, the only thing that differs is the method and the wordings. It should be known that achieving the objectives of such a pledge is impossible; it is like shooting a stray bullet that will never reach its target. How can (a pledge such as) this be possible, bringing together people of different theological backgrounds that are contradictory to each other?!

The Shaykh described the basis for such a pledge as proceeding from the principle of “let us co-operate amongst ourselves in the issues that we agree upon, and excuse one another in the issues that we disagree upon”.

In support of the Islaamic University of Madeenah, the Shaykh iterated: “Just because some of the co-signers (of “The Pledge”) are graduates from the Islaamic University (of Madeenah) does not mean that the methodology of the University is at fault. Rather, the methodology of the University is correct, however, the University cannot guarantee that all the students who graduate from it are or will remain upon the same methodology”.

In reference to the claim that “The Pledge” is specific to issues pertaining to the West, the Shaykh vehemently rejected this by saying: “Their claim that this is a Western issue and that Major Scholars elsewhere do not need to be involved: We say to them that the same Islaam you have over there in the West is the same Islaam we have here. What is false and contradictory to Islaam over here is also false and contradictory to Islaam over there. Islaam is suitable for all times and places”.

The Shaykh advised that the pledge be taken to other scholars so that the legislated stance towards the falsehood that it consists of can be further elaborated on. Until that time, we would like to share the comments of Shaykh Ibn `Uthaymeen concerning the error of those who include other groups such as the Ashaai`rah and Maturidiyyah in the circle of Ahlus Sunnah, as occurs in the Shaykh`s Majmoo` al-Fataawa:

“Therefore they are united upon the Sunnah, they are Ahlus Sunnah wal Jamaa`ah. It is understood from the author`s[2] words that those who disagree with them in their methodology are not included with them. So the Ashaa`irah and Maturidiyyah for example are not considered to be from Ahlus Sunnah wal Jamaa`ah because they are in opposition to what the Prophet, صلى الله عليه وسلم, and his companions were upon in terms of understanding and implementing the Attributes of Allaah the Elevated with their apparent meanings.

Therefore, those who claim that Ahlus Sunnah are compromised of three groups; Salafiyoon, Ashaa`irah and Maturidiyyah, are erroneous. We say; how can all of them be from Ahlus Sunnah while they contradict each other? Is there anything after the truth except falsehood?! How could all of them be Ahlus Sunnah while each one refutes the other? This is impossible, it could only be possible if two opposites can be combined, if so then yes this would be possible.

There is no doubt that only one of these groups alone are the Sunnis, so which one is it; the Ashaa`irah, Maturidiyyah or Salafiyyah? We say that whoever is in accord with the Sunnah is the Sunni (adherer to the Sunnah) and whoever is in opposition to the Sunnah is not a Sunni. We say that the Salaf, they are the ones who adhered to the Sunnah and they are the Jamaa`ah, and this label cannot be attributed to other than them. Never!

Words are according to their meanings, so let`s look and see, how could we label those who oppose the Sunnah `Ahlus Sunnah` [or Sunnis for short]?! It is impossible, and how can we claim that three groups that differ with each other are united? Where is the unity?!

Ahlus Sunnah wal Jamaa`ah are those who follow the Salaf in their `Aqeedah, including individuals from the latter [generations] until the Day of Resurrection. If an individual is upon the way of the Prophet,صلى الله عليه وسلم, and his companions, then indeed he is a Salafee.”

Madeenah.Com Administration,
– revised and approved by:

Abu Abdul Waahid Nadir Ahmad
Abu Abdullaah Mohammed Akhtar Chaudhry
Zulfiker Ibrahim al-Memoni al-Athari


[1] The term used by the Shaykh was “Aqeedah” which is translated into creed, but being that the term “theology” was used for creed in the pledge, it was retained for consistency.

[2] Shaykhul-Islaam ibn Taymiyyah, may Allaah have mercy upon him.

[3] As an added benefit, Ibn `Uthaymeen states in his explanation of al-`Aqeedah as-Safariniyyah:

“Who are Ahlul Athar? They are the people who adhered to the narrations, they adhered to the Book and the Sunnah and the statements of the Sahaabah, may Allaah be pleased with them. This label cannot be applied upon any group or sect except the Salafees, those who adhere to the methodology of the Salaf.”

Q+A w/ Shaykh Muhammad al-Maalikee – Aug. 24th

Interesting questions and answers. Check it out inshaAllah ta’ala.


Event: The Ultimate Success

October 20, 2007 1 comment

The Ultimate Success
Saturday, October 27, 2007
At Masjid Al-Farooq 552-4 Atlantic Avenue, Brooklyn, NY
Located between 3rd and 4th avenues near the D,M,N,R,2,3,4 & 5 trains

Telelinks confirmed:

Living a Successful Life in this Dunya: A Muslim in the West

Shaykh Muhammad al-Imaam

(From the Major Scholars of Yemen)

Inviting Others to Live a Successful Life

Al-Allaamah Shaykh Abdullah al-Ghudyaan

(Member of the Council of Senior Scholars and Member of Lajnah ad-Daaimah)

Live Guest Speakers:

Getting Prepared for Ultimate Success: Death, the First Station of al-Daar ul-Akhira

Abu Sufyaan Zahid Rashid

(Graduate of Faculty of Shariah, Umm Al Qura University)

Daar ul-Akhira: Are we ready for it?

Abu az-Zubayr Shadeed Muhammad

(Graduate of the Faculty of Hadeeth, Islamic University of Madeenah)

Allah said: “And in Heavens is your provisions and that which you are promised…”

Abu Mikdam Hile bin Saed

For more information, visit
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What is Legislated at the end of Ramadhaan

October 14, 2007 1 comment

“Whoever worshipped the month of Ramadaan, then it has passed and come to an end; whoever worships Allaah, then Allaah is the All Living and never dies.” All sub-titles in the article have been added.

>>>>>>> Click here to read <<<<<<<

Description of the ‘Eid prayer from the Sunnah

The Description of the ‘Eid prayer

The Eid prayer is o­ne where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, o­n the tongue of your Prophet, and the o­ne who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out o­n the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956

In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.

Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer.

The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah.

After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.

See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy o­n him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316).

The prayer comes before the khutbah
One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn ‘Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out o­n the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885.

Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer place o­n the day of al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.

Abu Sa’eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – o­n Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before the prayer. I said, “You have changed it by Allaah.”

He said, “O Abu Sa’eed, what you knew has gone.”

I said, “What I know, by Allaah, is better than what I do not know.”

He said, “The people will not sit and listen to us after the prayer, so we did it before the prayer.” Narrated by al-Bukhaari, 956.

taken from:

Greetings from the Salaf 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]


Taken from: