Archive for December, 2007

Shaykh ‘Ubayd al-Jaabiree will be doing Tele-Link Tuesday Jan. 1st 2008 InshaAllah

December 30, 2007 3 comments
All praise is for Allah, and may much peace and blessings be upon the Messenger of Allah, and upon (the Messenger’s) family and companions.

Shaykh Ubaid al-Jabiree will be giving an ‘ilm on-line: Tuesday January 1, 2008 insha’Allah.

The lecture is scheduled to start at 1: 00p.m. EST sharp.

The Shaykh will be explaining Allah’s statement,

“And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and placed between you affection and mercy.” (Ar-Rum: 21)

This lecture will be hosted via Ilm on-Line & Masjid Rahmah Paltalk room.

(a)conference room (tele-link) and
(b)Paltalk (Masjid Rahmah).

The phone# : (218-486-1300) , pin # : (399916)

Umar ibn Abdil-‘Aziz(rahimahullah)said:
Become a scholar if you are able.
If you are not able, then be a student.
If you can not,then show love for them.
If you are unable to do that,then(at least)do not hate them.
collected by Ibn Abdil-Barr in Jaami’u Bayaanil-‘Ilmi wa Fadhlihi( #143)

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Choosing A Husband

December 27, 2007 Leave a comment


What are the most important matters which should form the basis for a woman to choose a husband, and does refusing a righteous person for worldly reasons bring Allaah’s punishment upon her?
The most important attributes which a woman should seek in o­ne proposing marriage are good character and Deen (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the o­ne proposing the marriage should be good in the Deen and in his character – since regarding o­ne possessing Deen and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner. Furthermore, the o­ne possessing Deen and good character will be a blessing for her and her children and she will learn good manners and the Deen from him.
But if the person is o­ne who does not have these attributes then she should avoid him – especially those who are negligent about the prayers, or o­ne who is known to drink intoxicants – and Allaah’s refuge is sought… So what is important is that the woman should concentrate o­n good character and practice of the Deen. As regards lineage, then if it is attainable additionally, then that is more fitting, since Allaah’s Messenger (sallallaahu alayhi wa sallam) said:
“If there comes to you o­ne whose Deen and character is pleasing then give (the woman) in marriage to him.”
However if o­ne who is also similar in standing is found then that is better.

Shaykh Ibn Uthaymeen
Fataawal-Mar’ ah Vol. 1. p.50

Guidelines For The Husband In Interacting With His Wife

December 27, 2007 1 comment

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband:

It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.
9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn’t find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife’s easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn’t mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife’s family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman’s service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

AUTHOR: Dr. Marwwan Al-Qaisee
SOURCE: Al-Asaalah Magazine

Misconceptions about the word Salafee

December 25, 2007 2 comments
Clarifying Misconceptions about the word Salafee

Shaikh Saleem Al-Hilaalee
1. Is using the name “Salafee” an innovation?
Some people say: “Calling oneself Salafee is an innovation because during the time of the Messenger (SALLALAW HU ALAYHI WA SALAM) , the Companions did not call themselves by it.”
The Answer: The word Salafee did not apply to the time of the Messenger SAWS and his Companions because there was no need for it, since the first Muslims were upon the correct form of Islaam. So there wasn’t any need for the word Salafee, since they were naturally upon that (correct) understanding (of Islaam). Similarly, they used to speak the pure form of the Arabic language – free from grammatical mistakes and errors. So the sciences of Nahu, Sarf and Balaagha did not exist until grammatical mistakes appeared. So therefore, when these grammatical errors appeared, the sciences that set guidelines to the language also appeared afterwards.
In the same manner, when there appeared diversions and deviations from the main body of Muslims, the word Salafee began to appear in reaction to those occurrences. And furthermore, the Messenger  (SALLALAW HU ALAYHI WA SALAM)  gave an indication towards this understanding in the hadeeth that states that the ummah will divide up into sects, by saying: “(The group that is on) That which I and my Companions are upon.”
And when the Islamic groups became many and all of them began claiming that they followed the Qur’aan and the Sunnah, the scholars of the ummah took it upon themselves to differentiate it more from the rest. So they called it: Ahlul-Hadeeth and the Salaf.
Because of this, the word Salafee is distinguished from all the other Islaamic groups. This is since it attributes itself to something that guarantees for its adherents that they are upon the correct form of Islaam, and that is: Adhering closely to what the Companions of Allaah’s Messenger (SALLALAW HU ALAYHI WA SALAM) were upon – the Muhaajiroon, the Ansaar and those who followed them in goodness. These are the generations of Muslims that have received testimony and affirmation of their excellence.
2. It is said: “Why should we attribute ourselves to the Salaf when Allaah says: “It is He who has named you Muslims since before.” [Surah Al-Hajj: 78]
Answer: We will present to the noble reader a short debate that occurred between our Shaikh (i.e. Al-Albaanee), rahimahullaah, and the professor ‘Abdul-Haleem Abu Shaqqah, author of the book “The woman’s liberation during the time of the Revelation”:
The Shaikh said: “If it is said to you ‘What is your madh-hab’, what will you say?”
He said: I will say: “I am Muslim.”
The Shaikh said: “This is not sufficient.”
He said: “But Allaah has named us Muslims.” And then he recited the verse: “It is He who has named you Muslims since before.” [Surah Al-Hajj: 78]
So the Shaikh said: “This is a correct answer – if we were living during the first generation, before the spreading of groups. So if we were to ask any Muslim today, from these groups that we differ with fundamentally in Creed, his response would not be any different from this word, for all of them – the Shi’ee, the Raafidee, the Khaarijee, the Durzee, the Nusairee, the ‘Alawee – would say ‘I am Muslim.’ So this is not sufficient in these days.”
He said: “So then I will say: ‘I am a Muslim upon the Qur’aan and the Sunnah.'”
So the Shaikh said: “This is also not sufficient.”
He said: “Why not?”
The Shaikh said: “Do you find any person from the people we have just used as an example saying: ‘I am a Muslim that is not upon the Qur’aan and the Sunnah.’ Which person will say that he is not upon the Qur’aan and the Sunnah?” Then the Shaikh began to explain to him the importance of this supplemental phrase, which we have adopted. And it is: The Qur’aan and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors).
He said: “So then I am a Muslim on the Qur’aan and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors).”
The Shaikh said: “So if someone were to ask you what is your madh-hab, you would tell him that?”
He said: “Yes.”
So the Shaikh said: “What do you think if we were to shorten that linguistically, for the best types of speech is that which is short but has a lot of meaning? So let us (just) say: I am a Salafee.”
He said: “I could be polite to you and say yes, but my belief is the same as before. Because when people hear that you are a Salafee, the first thing that will come into their minds are occurrences in which they experienced harshness from some of the extremists amongst the Salafees.”
The Shaikh said: “Assuming your words were correct, if you said: ‘I am a Muslim’, will they not think that you are a Shi’ee or a Raafidee or a Durzee or an Isma’eelee, etc.?”
He said: “Possibly, but I would have followed the noble verse: ‘It is He who has named you Muslims.'”
So the Shaikh said: “No, my brother! You did not follow the verse because the verse refers to the correct form of Islaam. It is necessary that you speak to the people according to their levels of comprehension – will anyone understand from you that you are a Muslim according to the intended meaning of the verse?
And the things that you warned about just now may be correct or they may not because your mentioning ‘harshness’ – this can be found in some individuals, but not as a methodology of belief and knowledge. So leave the individuals to the side for we are talking about the methodology. This is since if we were to say: ‘Shi’ee’ or ‘Durzee’ or ‘Khaarijee’ or ‘Sufi’ or ‘Mu’tazilee’, these same things that you warned about (i.e. harshness) would appear from them (also).”
So this is not our discussion. We are looking for a name that provides an indication of a person’s belief, which he worships Allaah with.”
Then the Shaikh said: “Were not all of the Sahaabah Muslims?”
He said: “Of course.”
The Shaikh said: “But in spite of this, there was among them those who stole and those who fornicated, but this did not lead any of them to say: ‘I am not a Muslim.’ Rather, he was a Muslim – a believer in Allaah and His Messenger  (SALLALAW HU ALAYHI WA SALAM)  as a methodology – however he would contradict his methodology at times, for he was not infallible.
Therefore, may Allaah bless you, we are talking about a word that indicates our belief, our ideas, and our source of reference in our life in that which is related to the affairs of our religion, which we worship Allaah by. And as for this person being harsh and that person being lenient, then that is another matter.”
Then the Shaikh said: “I want you to contemplate on this concise word until you no longer persist in (just using) the word Muslim. And you know well that there doesn’t exist anyone that will understand what you are intending to say at all, so speak to the people according to their levels of comprehension. And May Allaah bless you for your compliance.”
From his book Limaadha Akhtartu al-Manhaj As-Salafee (pg. 36-38)
Translated by isma’eel alarcon

Why The Salafee Manhaj?

December 17, 2007 2 comments

Why the Salafee Manhaj?

-Shaikh Saleem Ibn ‘Eid Al-Hilaalee-


Indeed, the workers in the field of Islamic Da’wah have become numerous, and those who direct their attention to the youth of the “Islaamic Renaissance” are many. All of these people make intense efforts, work hard and exhaust themselves in order to renew the Islamic way of life. And in the midst of this overflowing and turbulent sea, you will find groups of elders and youths. As for the elders, they are content to just return home with their lives. But as for the youth, they tighten their waist straps and kick their feet into their riding horses. However, both of these groups are in confusion and turmoil.

Therefore, the concept of the Salafee Manhaj must be presented in relation to the revival of the rightly guided Islaamic lifestyle based upon the prophetic way: Indeed, (1) purifying Islaam from what does not belong in it, with regard to beliefs, rulings and manners, so that it can slowly return to its pure and clear state as it was revealed to Muhammad (SALLALAW HU ALAYHI WA SALAM ). And (2) educating the Muslim generations upon this purified Islaam with an upbringing based on Eemaan (firm faith) and intense actions, this is the methodology of the Salafee Da’wah and the Victorious Group in bringing about change: First: Why the Salafee Manhaj? Every Muslim that desires true success and looks for the best way of living and prosperity in this life and the Hereafter must understand the Book of Allaah and the authentic Sunnah of the Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ) according to the understanding of the best of mankind. And they are the Sahaabah (Companions), the Taabi’een (Successors) and those who followed them in goodness until the Day of Judgment. This is because it cannot be conceived that there is an ideology, understanding or methodology that is more correct or more adequate than the understanding and methodology of the Salaf As-Saalih (righteous predecessors). And this is because the latter part of the Ummah will not be rectified, except by that which rectified its first part. And indeed when one investigates and examines the evidences from the Qur’aan, the Sunnah, the consensus of the scholars and deductions from analogy, one will come to the conclusion that it is an obligation to understand the Qur’aan and the Sunnah in light of the methodology of the Salaf As-Saalih.

This is because it is the understanding, of which its validity and correctness have been unanimously agreed upon throughout the various successive centuries. So based on this, it is not permissible for any individual, regardless of what his status is, to have an understanding contrary to the understanding of the Salaf. And whoever turns away from it towards the innovations of the Khalaf (contemporary Muslims), which are surrounded by dangers and have no side that is safe – and their effects in dividing the Muslims are well-known and cannot be disputed, just as their effects in splitting the unity are well understood and cannot be denied – then this is a person who has established the foundation of his home on the edge of a cliff which is ready to fall down to its destruction at any moment.

Before you is a clarification of this principle based on proofs and evidences:1. Allaah, the Most High, says: “The first and foremost [to embrace Islaam] from the Muhaajireen and the Ansaar, and also those who followed them in goodness; Allaah is well-pleased with them and they are pleased with Him. And He has prepared for them gardens under which rivers flow, to abide therein forever. That is the supreme success.” [Surah At-Tawbah: 100]

The point of evidence derived from this ayah is that the “Lord of mankind” has praised those who follow the “best of mankind”. So it is understood from this that if the “best of mankind” say a word, then someone follows them in that, then it is incumbent that this person be praised for it that he be deserving of (Allaah’s) contentment. And if there were no distinction between following them and following others, then one would not be deserving of praise and contentment.

The “best of mankind” are the Sahaabah (Companions) and those who followed them in goodness, based on the Qur’aanic text: “Verily those who believe and do righteous deeds, they are the best of mankind.” [Surah Al-Bayyinah: 7]

2. Allaah says: “You are the best nation brought forth for mankind; commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] The point of evidence: Allaah has confirmed for them their precedence over the rest of the nations. This necessitates that they were steadfast and perseverant upon the Religion, under every condition, for they did not deviate from the clear guidance. So Allaah bears witness that they commanded (others) towards every good and forbade (others) from every evil while having firm faith and hope for reward. This necessitates that their understanding (of the Religion) is a source of authority and reference for those that come after them until the Day of Judgment. And if this is not so, then it would not be correct to say that they command towards good and forbid from evil.

So consider. If it is said: This verse is general and refers to the whole nation (of Muslims), without being specific to the generation of the Sahaabah apart from those who came after them. Then I say: They are the ones being spoken to first and foremost (in the ayah). And “those who followed them in goodness” do not enter into the meaning of the verse except by way of analogy or another evidence, as was the case with the First Proof (mentioned above). And upon agreeing with the saying that the verse is general – and this is what is most correct – then the Sahaabah are the first ones to enter into the context of the speech that is being directed. This is since they were the first ones to learn and take the message from the Messenger (SALLALAW HU ALAYHI WA SALAM ), directly, without there being any intermediary (between them and him SALLALAW HU ALAYHI WA SALAM ). And they were the first ones to apply the Revelation and put it into practice. They take more precedence over other people in entering into the meaning of this verse since the attributes that Allaah describes them with, no one is characterized with them in their most complete sense except them. So the agreement of the description with the characterization is a testimony indicating that they have more right than others to this praise.

And due to this: 3. The Messenger of Allaah said: “The best of mankind is my generation, then those that come after them, then those that come after them. Then there will come a people of whom one of them will (have to) put forth his testimony by making oath. And his oath will be his testimony.” [1] Is the excellence that is affirmed here for the generation of the Sahaabah found in their skin colors of their bodies or their wealth or their homes? No person possessing sound intellect, who comprehends the Qur’aan and the authentic Sunnah, will have doubts that any of those things were not what was intended at all. And this is because the Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ) said: “Verily, Allaah does not look at your appearances and your wealth. But instead He looks at your hearts and your actions.” [2]

And this is also because the standard which determines one’s excellence in Islaam is the Taqwaa of the hearts and righteous deeds, based on Allaah’s saying: “Verily, the most noble amongst you in the sight of Allaah are the ones with the most Taqwaa.” [Surah Al-Hujuraat: 13] And Allaah has indeed looked into the hearts of the Sahaabah (may Allah be pleased with them) and found them to the best hearts of His slaves after the heart of Muhammad (SALLALAW HU ALAYHI WA SALAM ). ‘Abdullaah ibn Mad’ood (may Allah be pleased with him) said: “Indeed Allaah looks at the hearts of the slaves (of Allaah) and so He found the heart of Muhammad to the best of the hearts of the slaves, so He chose him for Himself and He sent him with His Message. Then he looked in the hearts of the servants after the heart of Muhammad (SALLALAW HU ALAYHI WA SALAM ) and found the hearts of the Sahaabah as being the best hearts of (His) servants. So He made them helpers of His Prophet, fighting for His Religion.” [3]

So He gave them knowledge and understanding that those who came after them were not able to attain. On the authority of Abu Juhaifah who said: “I said to ‘Alee (may Allah be pleased with him): ‘Do you have a book with you?’ He said: ‘Nothing except the Book of Allaah, or an understanding that a Muslim man was given or what is (written) down on this page.” [4] Based on this, it becomes clear that the excellence that is being praised in the Messenger of Allaah’s (SALLALAW HU ALAYHI WA SALAM ) saying is in fact the excellence in understanding and methodology. And due to that the Companions’ understanding of the Qur’aan and the Sunnah becomes the authoritative source of reference for those that came after them until the last part of this nation.

What clarifies this further is: 4. The saying of Allaah: “Thus We made you a moderate (i.e. just) nation so that you may become witnesses over mankind and so that the Messenger be a witness over you.” [Surah Al-Baqarah: 143] Allaah, the Mighty and Sublime, has made them the best and the most trustworthy of people. Thus, they are the best of nations and the most truthful in their sayings, actions and needs. Due to this, they are deserving of being witnesses over mankind. This is why He has spoken highly of them, raised their status, praised them and received them with good approval. The witness whose testimony is accepted by Allaah is the one who bears witness with knowledge and truthfulness. So this person informs truthfully while basing that on his knowledge. Allaah says: “Except those who bear witness to the truth while they know.” [Surah Az-Zukhruf: 86] So if their testimony is accepted by Allaah, then there is no doubt that their understanding of the Religion is a source of authority and reference for those after them. And if this is not so, then their testimony of witness would not have been established. And the verse confirms the proof for this unrestrictedly. Furthermore, this nation (of Muslims has not unrestrictedly sanctioned the truthfulness of any generation, except for the generation of the Sahaabah.

For indeed, Ahl-us-Sunnah wal-Jamaa’ah, from the followers of the Salaf and the Ahl-ul-Hadeeth, have all declared the Companions to be truthful and trustworthy (i.e., in their narrations of hadeeth) both in the unrestricted and general sense. So they accepted from them their reports and their knowledge without exempting or excluding any of them. This is contrary to those other than the Sahaabah, for they did not declare (these other people) to be truthful and trustworthy, except those whose proficiency (in narrating) was verified and whose honesty was confirmed. And people were not granted these two things unless they tread the path of the Sahaabah, may Allaah be pleased with them. So it has become confirmed that the understanding of the Sahaabah is an authoritative source and reference for those other than them, when facing the texts of the Qur’aan and the Sunnah. This is why Allaah, the Most Perfect, has commanded us to follow their way:

5. Allaah says: “And follow the way of those who turn to Me in repentance.” [Surah Luqmaan: 15] Every one of the Sahaabah turned to Allaah in repentance. So Allaah guided them to goodness in speech and righteousness in actions based on the proof found in Allaah’s saying: “And then they follow the best of it (Qur’aan). These are the ones whom Allaah has guided. And they are those who possess understanding.” [Surah Az-Zumar: 17-18] So it is an obligation to follow their way with regard to understanding the Religion of Allaah by way of His Book and the Sunnah. Due to this, Allaah has threatened those who follow other than their way with the Hellfire – what an evil destination.

6. Allaah says: “And whosoever opposes the Messenger after the guidance has been made clear to him, and he follows a way other than the believers’ way, We will turn him to what he has chosen and land him in Hell – what an evil destination!” [Surah An-Nisaa: 115] Point of evidence: Allaah places a threat on following a way other than the believers’ way. So this indicates that following their way in understanding the Religion is an obligation. And opposing it is misguidance. Abu Moosaa Al-Ash’aree reported: “We prayed the Maghrib prayer with the Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ) and then said: ‘Let’s sit and wait so we can pray the ‘Ishaa prayer with him (also).’ So we sat and then he (SALLALAW HU ALAYHI WA SALAM ) came out to us and said: ‘What kept you here?’ We said: ‘O Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ), we prayed with you and then said to ourselves: Let’s sit so we can pray the ‘Ishaa prayer with you.’ He (SALLALAW HU ALAYHI WA SALAM ) said: ‘You have done well’ or ‘You have acted correctly’. Then he raised his head to the sky – and he would raise his head up to the sky often – and said: ‘The stars are guardians for the sky. So when the stars depart, the sky’s affair comes to pass. And I am a guardian for my Companions, and my Companions are guardians for my nation. So when my Companions depart, my nation will get what it has been promised.'” [5]

So the Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ) has made his Companions’ relation to those who came after them from the Muslim nation just like his (SALLALAW HU ALAYHI WA SALAM ) relation to his Companions and like the relation of the stars to the sky. It is well known that this prophetic comparison presents the following of the Companions’ understanding of the Religion in exchange for the ummah’s returning back to its Prophet (SALLALAW HU ALAYHI WA SALAM ). This is since he (SALLALAW HU ALAYHI WA SALAM ) was the one who explained the Qur’aan, while his Companions were the ones who conveyed his explanation to the ummah. And also the Messenger of Allaah (SALLALAW HU ALAYHI WA SALAM ) does not speak from his desire. Rather, it is only truth and guidance that emanates from him. And his Companions were trustworthy; they did not speak except with honesty and they did not act except in truth. Also, Allaah has made the stars as missiles, which shoot out against the devils when they try to steal a hearing (of revelation from the heavens). Allaah says: “Verily, We have beautified the lowest (level of) heaven with an adornment of stars. And (in order) to guard against every rebellious devil. They are not able to hear the highest assembly (of angels) except that they are pelted from every side. They are outcast and for them will be a painful punishment. Except he who snatches away something by stealing, but a flaming fire follows after him.” [Surah As-Saafaat: 6-10] And Allaah says: “And indeed We have beautified the lowest (level of) heaven with lamps. And We have made them (lamps) into missiles for (launching against) the devils.” [Surah al-Mulk: 5]

Similarly, the Sahaabah are the beautification and adornment of this nation in terms of understanding, knowledge and action. And they (also) served as meteors and missiles against the misinterpretations of the ignorant, the lies of the fabricators and the distortions of the extremists. And likewise, the stars are lights for the inhabitants of the earth to be guided by, during the darkness of the land and the sea. Allaah says: “And by the stars, they (mankind) are able to guide themselves.” [Surah an-Nahl: 16]. And He says: “And He is the One who placed stars for you so that you may guide yourselves by them in the darkness of the land and sea.” [Surah Al-Ana’aam: 97]

Similarly, the Sahaabah are followed in order to be saved from the darkness of desires and doubts. So whoever turns away from their understanding, then in his delusion, he clothes himself in darkness – layer upon layer of it – such that when he sticks his hand out, he is not even able to see it. And with the understanding of the Sahaabah, the Qur’aan and the Sunnah becomes fortified against the devils among mankind and the jinn – those who seek mischief and who seek its hidden meanings in order to corrupt the meanings intended by Allaah and his Messenger (SALLALAW HU ALAYHI WA SALAM ). So the understanding of the Sahaabah is a stronghold against evil and its causes. If their understanding was not a source of authority and reference, then the understanding of those who came after them would have been a guardian for the Sahaabah, as well as a stronghold for them, and this is impossible. And if this specification and restriction – of the obligation of the Qur’aan and the authentic Sunnah according to the understanding of the Salaf As-Saalih – were rejected, the Muslim would be diverted from the Correct Path. And he would become an open prey for the groups and parties that have deviated from the Straight Path. This is since the Qur’aan and the Sunnah are exposed to the evils of numerous attempts made to understanding (them), such as that of the Mu’tazilah, the Murji’ah, the Jahmiyyah, the Shi’ah, the Sufiyyah, the Khawaarij, the Baatiniyyah and other then them. So a distinction must be made.

And if its said: “There is no doubt that the Messenger’s (SALLALAW HU ALAYHI WA SALAM ) understanding and the understanding of the Companions after him (SALLALAW HU ALAYHI WA SALAM ) is the methodology that falsehood cannot come near to, whether from the front of it or behind it. But what is the proof that the Salafee Manhaj is the understanding of the Messenger (SALLALAW HU ALAYHI WA SALAM ) and his Companions?”

I say: the answer comes from two perspectives:

1. The concepts that were stated previously came after the period of Prophethood and after the period of the rightly guided Khaleefahs. And the one who precedes (comes first) cannot attribute himself to the one who succeeds (comes after), but rather it is the opposite. So it has become clear that the group that doesn’t tread those paths nor does it follow these sects, it is the one that is remaining upon the original state of affairs.

2. We do not find amongst the sects of the Muslim ummah, anyone that is in accordance with the Sahaabah except the Ahlus-Sunnah wal-Jamaa’ah, such as the followers of the Salaf As-Saalih and the Ahlul-Hadeeth, apart from the rest of the sects.

As for the Mu’atazilah, then how can they be in conformity with the Sahaabah when their leaders accuse and slander the noble Sahaabah, take away their (may Allah be pleased with them) trustworthiness and reliability, and attribute them with misguidance? Such is the case with Waasil Ibn ‘Ataa who said: “If ‘Alee, Talha and Zubair were to give their testimony concerning a bundle of herbs, I would not rule according to their testimony.”

And as for the Shi’ah, then they claim that all of the Companions apostated after the Prophet’s death except three of them. And they claim that because they are disbelievers, there is no good example, role model or honor to be found in the Sahaabah.

And as for the Khawaarij, then they have deviated from the Religion and split away from the main body of Muslims. From the requisites of their beliefs is to pronounce disbelief upon ‘Alee, his two sons, Ibn ‘Abbaas, ‘Uthmaan, Talha, ‘Aa’ishah and Mu’awiyah. And whoever makes them his target and declares them to be disbelievers is not on the way of the Sahaabah.

And as for the Sufis, then they scoff and ridicule the inheritance of the prophets (i.e. knowledge). And they deny the carriers of the Qur’aan and the Sunnah and describe them as being dead. For one of their elders said: “You take your knowledge from ‘A dead person reporting from (another) dead person’, while we take our knowledge from ‘My heart narrated to me from my Lord (that He said such and such)!'”

And as for the Murji’ah, then they claim that the Eemaan (Faith) of the hypocrites is just like the Eemaan of the first predecessors! In summary, these groups seek to nullify our eyewitnesses to the Qur’aan and Sunnah (i.e. the Sahaabah) and to discredit them, whereas they are the ones most deserving of being discredited. So from this, it has become evident that the Salafee understanding is the methodology of the Saved Sect and the Victorious Group with regard to understanding, learning and using evidences.

Footnotes:[1] A mutawaatir hadeeth as stated by Al-Haafidh Ibn Hajr in Al-Isaabah 1/12) and As-Suyootee, Al-Manaawee, and Al-Kanaanee agreed. [2] Reported by Muslim (16/121 of Nawawee). [3] A mawqoof narration (meaning a statement of a Companion only) that has a sound chain of narration, reported by Ahmad (1/379) and others. [4] Reported by Al-Bukhaaree, see (1/204) of Al-Fath. [5] Reported by Muslim (16/82 of An-Nawawee).
taken From Al-Asaalah Magazine Issue 1 Translated by Ism’eel Alarcon


Ascribing To Salafiyyah

December 15, 2007 Leave a comment

Ascribing To Salafiyyah

-Shaikh Ahmad bin Yahyaa An-Najmee-


The following is a translation of some questions put to the the Shaikh, Al-Allaamah Ahmed bin Yahyaa an-Najmee, may Allaah preserve him, as posted on

[Question 1]: What is Salafiyyah and who is their leader?

[Answer 1]: It is an attribute to the Salaf who are the Companions of the Messenger (sallallaahualaihi wasallam) and those who follow them upon goodness from the first three blessed generations and those who came after them. This is Salafiyyah!

Ascription to it means ascription to that which the Companions of the Messenger (sallallaahualaihi wasallam) were upon and to the way of Ahlul-Hadeeth who are the followers of the Salafi manhaj and they traverse upon it.

Salafiyyah is to have (correct) belief in the Names and Attributes of Allaah, in Qadr (pre-decree) and with regards to the Companions and so on. Since the Salaf believed in Allaah and in His perfect Names and lofty Attributes which Allaah Has described Himself with and which His Messenger (sallallaahualaihi wasallam) has described Him with, believing in them in a way that befits the Majesty of Allaah (Glorified be He from all that they attribute to Him and the Most High), without tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.

And it is to believe in Qadr (pre-decree) its good and bad and the imaan of the slave is not complete until he believes in Qadr which Allaah (Glorified be He from all that they attribute to Him and the Most High) Has decreed for His slaves. Allaah (the Mighty and the Majestic) says:

Verily, We have created all things with Qadr.” (al-Qamar: 49)

As for the Companions, then the meaning of this is to have imaan that Allaah is pleased with them and to believe that they are upright and the best of nations and generations. And the belief that all of them are trustworthy contrary to the belief of the Shi’ah and the Khawarij, who declare the Companions of the Messenger (sallallaahualaihi wasallam) to be disbelievers and do not give them their rights.

Salafiyyah has no leader except the Messenger (sallallaahualaihi wasallam), for he (sallallaahualaihi wasallam), is the Imaam of Salafiyyah and an example to be emulated just as his Companions are examples to be followed. And the foundation and root of this is the saying of the Prophet (sallallaahualaihi wasallam):

The Jews split up into seventy one sects, the Christians split up into seventy two sects and my nation will split up into seventy three sects all of them in the Hell-Fire except one.” They said, “Who are they O Messenger of Allaah?” He said, “They are those who are upon the like of what I and my companions are upon.”

And his (sallallaahualaihi wasallam) saying in the hadeeth of al-‘Irbaad ibn Saariyah (radiallaahu anhu) which describes the khutbah (sermon) of the Prophet (sallallaahualaihi wasallam). And he (sallallaahualaihi wasallam) ordered them with taqwa (piety) of Allaah and said:

I order you to fear Allaah and to hear and obey even if you are commanded by an Abyssinian slave.”

Then he ordered them to follow his Sunnah and the Sunnah of the rightly guided successors and said:

Cling onto that with your molar teeth and beware of the newly invented matters for every newly invented matter is an innovation and innovation is misguidance.”

[Question 2]: Is there such a thing as old Salafiyyah and new Salafiyyah or is there just one Salafiyyah?

[Answer 2]: There is only one Salafiyyah, and whoever claims that there such a thing as old Salafiyyah and new Salafiyyah, then he has lied! When we contemplate the aqeedah of the Salaf from the time of the Companions up to today, we find that that it is one aqeedah, and they did not differ in it whatsoever, even though they may have differed in the subsidiary rulings which are not from the foundations and beliefs and for which one of them did not criticise the other. This is the way of the Companions (radiallahu anhum) As for the beliefs then the methodology is one, from the time of the Companions up until now.

Courtesy of

Translated by

[14] Question: Some of the youth feel hesitant to say “I am Salafee”, so what is your advice with regard to this?

Answer: Why does he feel hesitant?! Does he hold that ascribing oneself to Salafiyyah is degrading?! Is it not an ascription to the Companions of Allaah’s Messenger and those who follow them from among the scholars, the Fuqahaa, the Muhadditheen, the Mufassireen – the upholders of the authentic Creed in every era and in every location, those who follow the truth from the Book of Allaah and from the authentic Sunnah of Allaah’s Messenger according to the understanding of the Pious Predecessors?!! Is ascribing oneself to these individuals so degrading that he should feel hesitant about it?! Verily to Allaah do we belong and to Him we will return.


But as for the one who follows the Methodology of the Salaf and agrees with it, saying “I am Salafee”, this person, by Allaah’s Will, we hope good for him. But if he feels hesitant about doing this, then he may be held accountable for this hesitancy.


Shaikh Ahmad bin Yahyaa An-Najmee
Al-Fataawaa Al-Jaliyyah: pg. 14]

Ibnul Qayyim on Music

December 9, 2007 1 comment

Ibn Al Qayyim on music
“From among the artful machinations and entrapments of Allah’s enemy [Satan], with which he has snared those possessing little good sense, knowledge and deen [faith], and by which he has stalked the hearts of the false and ignorant people, there is the listening to whistling, wailing, handclapping and song to the accompaniment of forbidden [musical] instruments. Such things block the Quraan from people’s hearts and make them devoted to sin and disobedience. For song (to musical accompaniment) is the Quraan of Ash Shaytaan (Satan). It is a dense veil and barrier, preventing nearness to Ar-Rahmaan! (Allah) By way of such song, Satan deceives vain souls, making it appear pleasing to them through his cunning appeal to their vanities. He insidiously whispers false, specious arguments suggesting the’ goodness’ in song. These arguments are accepted, and as a result, the Quraan becomes an object of neglect and abandonment.”
Ibn Al Qayyim
Page 224, vol. 1 of Ighaathatul Lahfaan
quote from Mustafa Al-Kanadi’s (rahimuhullah) book “The Islamic Ruling on Music and Singing” under the fourth chapter titled “The Wisdom Behind Its Prohibition by The Divinely Revealed Shariah”.
taken from