salaf or khalaf?

It can not be denied (by anyone with understanding) that there is always a nexus between those of contemporary times who have the beliefs of Ahlul Hadeeth wal Athar and cling tenaciously to their minhaaj, that they will be in consonant with the people of the past who adhered to the same beliefs and methodology.

Likewise, the people today who have strayed, they also have a connection to their counterparts of days gone by. Those who have adopted the variant paths and who have disobeyed the Messenger of Allaah, sallallaahu'alaihe wa sallam by using their incisor or canine teeth to hold on to his Sunnah and the Sunnah of his Companions, instead of clinching on to it with their molars.

One of the traits of those who went astray is that they supported each other, defended each other, aided each other or were silent about the evil or harm that emanated from those who were in violation of injunctions or commandments. This was because they had the same goals and objectives.


As Aboo Alee ad-Daqqaaq said: “The one who is silent about the truth (doesn't speak it when he knows it) is a dumb shaytaan and the one who speaks falsehood is an eloquent shaytaan!”

Some of them today have tried to get slick when caught, will quickly pull out of their smoke screen bag of tricks or suitcase of diversionary tactics statements like:

“I didn't mean that”

“I don't remember saying that”

“That was five years ago when I said that”

“I was exaggerating when I said that”

“I meant that in the linguistic sense or meaning, not in the shar’ee or legal sense of the word”

The person, who makes erroneous statements or commit acts of treachery must make a clear repentance. Stay away from the people of desires as a sign of their tawbah. Another sign of their true repentance is, realigning oneself with the people of truth and guidance, sitting with them, aiding them, supporting them, honoring them, speaking in their defense and loving them.

For there is no doubt, that the Salaf would make a judgment of an individual by his companionship. Since a man is with whom he loves as our Messenger sallallaahu ‘alaihe wa sallam informed us.

Abood Dardaa’, radiyallaahu ‘anhu said:

“ It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with.”

Taken from al-Ibaanah (2/477).

Imaam al-Awzaa'ee, rahimahullaah said:

”Whoever hides his innovation from us will not be able to hide his companionship from us.”

al-Ibaanah (2/476)

Muhammad ibn Ubaid al-Ghulaabee rahimahullaah said:

“Ahlul Ahwaa (People of Desires) hide everything except their intimate friendship and companionship.”


al-Ibaanah (2/482)

Allaah the Most High has said: “You will not find a people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger, even though they were their fathers, or their sons, or their brothers, or their kindred (people)…”

Sooratul Mujaadilah 58:22

The Messenger also warned against the people of innovation, from befriending, supporting or taking from them saying:

“Whoever innovates or accommodates an innovator then upon him is the Curse of Allaah, His Angels and the whole of mankind.”

Reported by Imaams al-Bukhaaree and Muslim.

We also find the Noble Companions and the Taabi’een after them warning from the danger of innovations upon the Ummah and its people.


Ibn Abbaas, radiyallaahu 'anhu said: “Indeed the most detestable of things to Allaah are the innovations.”

Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)


Sufyaan ath-Thawree said:

“Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from.”

Reported by al-Laalikaa'ee (no. 238)

Al-Fudayl bin 'Iyaad said: ”I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation.”

Reported by al-Laalikaa'ee (no.267)

Al-Hasan al-Basree said: “Do not sit with the people of innovation and desires, nor argue with them, nor listen to them.”

Reported by ad-Daarimee in his Sunan (1/121)

Ibraaheem bin Maysarah said: “Whoever honors an innovator has aided in the destruction of Islaam.”

Reported by al-Laalikaa'ee (1/139).

Al-Fudayl bin 'Iyaad said: “Whoever sits with a person of innovation, then beware of him and whoever sits with a person of innovation has not been given wisdom. I love that there was fort of iron between me and a person of innovation. That I eat with a Jew and a Christian is more beloved to me than that I eat with a person of innovation.”

Reported by al-Laalikaa'ee (no.1149)

And again he said:

“ Whoever honors an innovator has assisted in the demolition of Islaam”

Al-Layth bin Sa'd (d. 175H) said: “If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him." So Imaam as-Shaafi'ee then said: "He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him.”
Reported by as-Suyootee in al-Amr bil 'Ittibaa wan-Nahee anil Ibtidaa'.

Shaikh Saalih Aal ash-Shaikh, may Allaah preserve him said:

“Muslims are of two groups: Salafees and Khalafees. As for the Salafees, then they are the followers of the Salafus Saalih. As for the Khalafees, then they are the followers of the understanding of the Khalaf and they are (also) called Innovators. Since everyone who is not pleased and satisfied with the path of the Salafus Saalih, in knowledge and action, understanding and fiqh, then he is a khalafee, an innovator!

Who Are the Kibaar Ulama?

Ibn Masuood – radiAllahu anhu- said: ‘The People will not cease to be in good as long as their Knowledge comes from their Elders, for if their Knowedge comes from the young ones, then this the time of there Destruction’

Ibn Qutaiba said: He intends (by this) that the people will not cease to be in good, as long as their Ulama are the Mashaikh (The elder Scholars) and their Ulama are not the Young ones.

This is because the delights of youth have departed the Shaikh (elder scholar) and he is not excitable, hasty or foolish, and he has experience, so no doubt this enters into his knowledge and he is not overcome by desires nor turned by them, and the Shaytan does not cause him to slip like the Young one. As well as, (the Shaikh) having age and eminence, nobility and awe.

And it is possible for the Young one to affected by those things that the Shaikh is saved from, and if they affect him (i.e. the young one) and he then gives a ruling, he is destroyed and destroys others’

And the Prophet – peace be upon him - described the Khawarij who have gone astray as “Hudatha As’naan”: young in age.

And Nawawee -May Allah have mercy upon him - said:
‘The benefit from this, is that strong insight is at the perfection of age and an abundance of experience is gained and strong intellect’


Abdus- Salam al-Burjis –May Allah Protect him- says:

‘Indeed the ones who are worthy to be called (Aalim) are very few. And it wouldn’t be extreme if it was said ‘rare’ this is because an Alim has particular qualities, and most of them are not found amongst those who connect themselves to knowledge today, so an Alim is not one who is eloquent in language, and an Alim is not one who compiles a book or checks a manuscript; And, if an Alim is just understood by these affairs, and unfortunately, this is what is in the minds of many (of the people) who are not acquainted with who an Alim is, and for this reason, many of the General masses have humbled themselves to eloquence in language and the writings of other than the Ulama. So these things become a point of amazement with them. So an Alim in truth is the one who is well versed with the Ilm as-Shara’ee (legislative Knowledge) and is familiar with the general rulings of the Book and the Sunnah, acquainted with the Naasiq and Mansooq the Mutlaq and Muqayid and the Mujmal and Mufasar and also has read the statements of the Salaf in those areas in which they differed’.

Taken from the tape “Who are the Ulama”,

the four you mustn't take knowledge from:

Author: Ibn Muflih al-Maqdisee

Reference: Al-Adaab ash-Shar'eeyyah: P.146 - more about reference here...
Muhammad ibn Ismaa’eel narrated to us, that Ibraheem ibn al-Mundhir narrated to him, that Ma’een ibn ‘Eesaa said:
Maalik ibn Anas used to say:

Knowledge must not be taken from four types of people, and can be taken from other than them:

A foolish person whose foolishness is known, even if he narrates the most Ahaadeeth amongst people.
A liar who lies about people’s narrations if this is known about him, even if he is not accused of lying upon the Messenger - .
One who follows his desires/an innovator who calls the people to his desires/innovations.
A Shaykh who has virtue and worship if he does not know Hadeeth.

Insist I am A Salafee

Shaikh Al-Albaanee: “I insist I am Salafee”
[A refutation of the false principle of Aa’id Al-Qarnee]
Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee

Translator: abu maryam

Questioner: One of the students of knowledge in the lands of Najd (Saudi Arabia) said: “Whoever says I am Salafi” or “I am Tableeghi” and so on mentioning other groups, then he must be made to repent. And if he doesn’t repent, then he is to be killed, as a hadd (Islamic punishment).

Shaikh: I don’t think he said this.

Questioner: By Allaah, Shaikh, he said it, and here is a cassette recording, which confirms it.

[Then the questioner plays the tape on which Aa’id Al-Qarnee’s voice can be heard saying the following: “And know, may Allaah preserve you, that it is not permissible for anybody to make it obligatory for someone to follow one of the madhaahib. So whoever says to the people or to one amongst the servants (of Allaah: ‘You are obligated to be a Hanbalee, or Maalikee, or Shaafi’ee or Hanafee’, then he must be made to repent. And if he does not repent he is to be killed. And whoever makes it obligatory for one of the people to be Ikhwanee or Salafee or Tableeghi or Suroori – he makes this an obligation – then he must be made to repent and if he doesn’t do so, he is to be killed. This is because Allaah did not name us anything but Muslims.” Then the tape stops and the Shaikh comments.]

Shaikh: I don’t think a scholar would say this. I don’t think a person of knowledge would say something like this! [People laughing in the background] As for someone who is not a scholar, then it is possible that he can say such a thing or even worse than it.

Questioner: So what is your advice O Shaikh?

Answer: My advice to him is that he understands – what is the meaning of (the word) Salafee? And I say to him now: “Are you absolving yourself from the Salaf??” He will say “No” if he is a person of knowledge. But if he is from one of those who doesn’t know anything, he will say: “I just follow the Qur’aan and Sunnah.”

But how do you understand the Qur’aan and how do you understand the Sunnah? Do you interpret the Qur’aan, by means of the Qur’aan first, then the Sunnah second? What do we call this? This is an error. It is not permissible for us to say: “We interpret the Qur’aan by way of the Qur’aan, then the Sunnah.” Rather, we interpret the Qur’aan by way of the Qur’aan and the Sunnah, together. This is since we absolutely cannot manage to understand the Qur’aan without the Sunnah.

This is why I used to mention in some of my books that one of the evidences for rejecting the hadeeth of Mu’aadh Ibn Jabal, in which he said that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) – as the hadeeth alleges – that when he sent Mu’aad Ibn Jabal to Yemen he said: “What will you judge by?” Mu’aadh said: “By the Book of Allaah.” So he said: “And if you don’t find it (i.e. an answer in it)?” He said: “Then by the Sunnah of Allaah’s Messenger.” So he said: ”And if you don’t find (an answer in) it?” So he said: “I will strive to come up with my own opinion.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger towards that which Allaah’s Messenger loves.”

This is a munkar (rejected) hadeeth. Why? Is it correct, with regard to those who graduated from the school of Muhammad (sallAllaahu ‘alayhi wa sallam), as is commonly said nowadays, to differentiate between the Qur’aan and the Sunnah and to place the Sunnah with respect to the Qur’aan in the same position as the opinion with respect to the Sunnah? When does the scholar refer to his opinion (?) – when he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah (?) – when he can’t find an answer in the Qur’aan. This is not correct. It is obligatory to combine both the Qur’aan and the Sunnah together because they both originate from one source.

But this hadeeth gives the Sunnah a position of being under the Qur’aan, equaling it to the position of the opinion under the Sunnah. When does one exert himself to come up with his own opinion (?) – when he doesn’t find any answer in the Sunnah. When does he refer to the Sunnah (?) – when he doesn’t find any answer in the Qur’aan.

This is wrong. The first one was correct. When does he refer to his own opinion (?) – when he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah (?) – when he doesn’t find an answer in the Qur’aan. This is wrong. Why?

Now we will ask a question concerning the dead animals of the sea. Are they Halaal (lawful) or Haraam (unlawful)? Allaah says: “Forbidden for you are dead animals.” [Surah Al-Maa’idah: 6] So then we have found the answer in the Qur’aan, right? No, but we must continue to look, is there anything in the Sunnah that responds to this ayah and which restricts it? Yes, there is. So therefore the scholar actually has no choice but to combine between the Qur’aan and the Sunnah.

So the matter is as Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Do not let any of you sit reclining on his couch, saying: ‘This is the Book of Allaah, so whatever of Halaal we find in it, we declare it to be lawful. And whatever of Haraam we find in it, we declare it to be unlawful (in exclusion of the Sunnah).’ Indeed, I was given the Qur’aan and something similar to it along with it. Indeed, what Allaah’s Messenger has made forbidden is just like what Allaah has made forbidden ”

Therefore, there is no way one can ever divide between the Qur’aan and the Sunnah. So whoever says: “We will interpret the Qur’aan by way of the Qur’aan and then the Sunnah”, this person has come about due to this munkar hadeeth.

Rather, we only interpret the Qur’aan by means of the Qur’aan and the Sunnah, together. Furthermore, if we don’t find a tafseer (interpretation) of an ayah in either the Qur’aan or the Sunnah, we turn back to our righteous predecessors (the Salaf As-Saalih), especially the Companions, who were spoken the words of Allaah directly by the Prophet (sallAllaahu ‘alayhi wa sallam). And also…

In my opinion, the least that can be said (about this person) – and I don’t know the level of his knowledge – the least that can be said is that he is heedless of this fact. And in reality this is a severe negligence on his part, especially since he issued that harsh ruling afterward – that whoever doesn’t repent is to be killed.

So give him the glad tidings that I still insist that I am a Salafee – upon the Book and the Sunnah and upon the methodology of the Salaf as-Saalih. And whoever doesn’t adopt this manhaj (methodology) then there is no difference between him and the Raafidah. And no doubt, so long as he is in the lands of Najd, and there is (no difference) between him and between the Raafidah, this is the same as what Al-Hadaad did.

Questioner: And we are with you O Shaikh!

Shaikh: May Allaah reward you.

The Danger of Mixing with Ahl ul-Bida`

`
By Shaykh Rabee` bin Haadee al-Madkhalee

This is a translation of a transcription of this extremely beneficial talk by the Noble Shaykh and Imaam, Rabee` bin Haadee (hafidhahulLaah).



[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]

The Shaykh said:

Verily, this matter is very important and its affair is dangerous (serious). It is for this reason that the Book and the Sunnah and the Salaf us-Saalih have given it concern in the [various] works of Islaam, and especially in what relates to the `aqaa'id, and more specifically, with what relates to the positions (to be held) towards the people of innovation and misguidance, and the people of tribulations and heresies, and the companions of evil specifically. So in that which they explained is a healing and a sufficiency for the one who desired good for himself, and who desired that he is restored with a life that will please his Lord and bring him closer to Him and distance him from the Fire.

And our Salaf us-Saalih (may Allaah's pleasure be upon them) showed concern to this topic in terms of knowledge, action and implementation (may Allaah's pleasure be upon them).

And if we desire deliverance, then there is nothing upon us except that we follow the path of those true and sincere believers, those who knew the Islamic Sharee`ah, its beliefs, its methodologies, and its goals and objectives. So they presented sincere advice and clarification and warning to whomever Allaah intended to show good towards from this Ummah and for whomever He intended deliverance and [the success in] riding upon the ship of deliverance, practically!

In the Noble Quraan there is a verse that you read, the saying of Allaah, the Blessed and Exalted, "It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord.". (Aali Imran 3:7)

So Allaah explained in this verse, the reality and condition of the people of deviation and desires, and that they reserve evil for the Ummah, and that they reserve tribulations for them. Because their intentions are not sound, their hearts are diseased and they desire that the people are afflicted with their (own) ailments, because (it is) as is said in the similitude, "When it predominates, it will become contemptible", and also in the general similitude, "The tail of the fox was cut, and so it cut the tails of others".

And Allaah, the Blessed and Exalted, has said concerning the Kuffaar, "O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!" (Aali Imran 3:100). The Kuffaar, and the Jews and Christians love that the Muslims apostatise from their religion, and the people of innovation have their great share of this evil intent (as well) [i.e. in desiring that the Salafee abandon Salafiyyah], and of desiring evil for the people of goodness.

Shaykh Ahmed al-Wasaabee warns us of evil callers who make ribaa "halal," evil callers such as Qaradaawe, Siraaj Wahhaaj

Question to Shaykh Ahmed al-Wasaabee: Some youth try to tell us that ribaa (interest) in the west is permissible. And they attribute this to al-Qaradaawee. So what is the ruling on the one who follows these types of rulings? And other people in the west have made similar statements, such as Siraaj Wahhaaj, and others like him. This is a very common thing, as many youth say that ribaa is permissible in the west because of necessity (i.e. you cannot purchase a house without a mortgage, and if you do not purchase a house, the Muslims will be in a state of weakness!, etc.).

Shaykh Ahmed al-Wasaabee: Allaah (subhaana wa ta'laa) has completed our deen for us. Allaah's statement:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Al-Ma'idah 5:3)

So our deen is perfect, and it is perfect in every time and every place. So the one who has given the fatwa that working with ribaa, and eating ribaa is allowable in the lands of the west, then he is from amongst the people who are following the footsteps of shaytaan. And it is waajib upon us and the Muslims to enter into al-Islaam fully. And to accept al-Islaam in its entirety, in all of its forms, all of its orders, and all of its prohibitions. Allaah's statement:

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). (Al-Baqarah 2:208)

So the ones who issued these fataawa, allowing ribaa in the lands of the west, then they are indeed following in the footsteps of shaytaan. And the deen of al-Islaam must be established and performed in all places, in Yemen, and in Makkah, and in Britain, and in America, and other than them; and the deen is not to be established in certain places and to be left off in other places.

And the ruling of ribaa is clear. Allaah (subhaana wa ta'laa) said: O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (usury) (from now onward), if you are (really) believers. (Al-Baqarah 2:278)

And if you do not do it, then take a notice of war from Allaah and His Messenger. (Al-Baqarah 2:279)

And He (taa'ala) said:

Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Ribaa (usury)," whereas Allaah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa (usury) shall not be punished for the past; his case is for Allaah (to judge); but whoever returns [to Ribaa (usury)], such are the dwellers of the Fire - they will abide therein. (Al-Baqarah 2:275)

And the Prophet (salallaahu 'alaihiwasallam) said, "Every time a person increases in ribaa, then the end of his issue is to littleness and nothingness."

And the Prophet (salallaahu 'alaihiwasallam) did not make a distinction in these hadeeths, and Allaah (subhaana wa ta'laa) did not make a distinction in these ayaats, regarding times and places. And this is applicable to every time and to every place.

And the ones who change the deen and make it applicable in certain times and certain places, then they are the ones who follow their desires. Allaah's statement:

Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. (Al-Jathiyah 45:23)

So it is waajib upon the believers to fear Allaah in these issues. Allaah's statement:

Say (O Muhammad (salallaahu 'alaihiwasallam) to these polytheists): "Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad (salallaahu 'alaihiwasallam)): "Has Allaah permitted you (to do so), or do you invent a lie against Allaah?" (Yunus 10:59)

And verily, the people who allow ribaa in the west have made a lie upon Allaah (suhbhaana wa ta'laa). And they have no justification for what they say. And the clear verses and the clear commands of Allaah and His Messenger are present. And there is no room for anyone to twist and modify them according to certain times and places. And these fataawa are false and far astray, and they come from the people who are not cautious in their deen.

And my advise is that we do not ask about our deen except from the Ahlul-'Ilm, the people known to be upon the Kitaab and the Sunnah, the Ahlus Sunnah wal-Jama'ah. And we do not ask about our deen from the Ahlul-Bidaah, such as Yusuf al-Qaradaawee, and others like him. So they are never to be asked about affairs of our deen, and never to be depended upon in their legal opinions. And they are to be warned against.
And Islaam calls the disbelievers to enter into al-Islaam, and calls them to fulfil the orders of Allaah (subhaana wa ta'laa) and to leave off His prohibitions. And from His prohibitions is ar-ribaa.

[And the shaykh warned us about these callers of evil (those who issue rulings making ribaa permissible in the west), and that they should be warned against, and to be stay away from.]

In summary, ribaa is not permissible in the west.

Benefit: It is not permissible to put money in banks that deal with ribaa. However, out of necessity, if a person fears that his money may be stolen, or that it may be robbed, or that it may be taken from him (if he does not place it in a bank); then in this instance, the 'Ullema, like Shaykh 'Abdul 'Azeez ibn Baaz and others have issued fataawa that it is permissible for people to put their money in banks that deal with usury in order to secure their money. This is with the condition that they are not allowed to earn interest on this money. But if this fear is not a reality, then it is not allowed for any Muslim to place his money in banks that deal with ribaa, even if he fulfils the condition that he does not earn interest on his money. For verily, the banks benefit from those who place money in their banks.


Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], in the Q&A at the end of the 20th Chapter (The Danger of Ascribing Shirk with Allaah)

An Introduction to Believing in Allaah

Author: Al 'Allaamah Saalih al Fawzaan
Topic: Belief in Allaah

This is the basis of Creed and its source, it means:

The firm belief that Allaah is the Lord and Owner of everything in existence;

He is the sole creator,
the sole Disposer of Affairs,
He is the only one worthy of being worshiped, having no partners and
anything else worshiped besides Him is false and the worship presented to them is false.
Allaah the Elevated said:

That is because Allaah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And indeed Allaah, He is the Most High, the Most Great. [Al hajj: 62]
Allaah is attributed with the most complete and majestic Attributes, He is Exalted from every deficiency and fault, this is Monotheism in its three categories:

Monotheism of Lordship
Monotheism of Worship and
Monotheism of His Names and Attributes.

Ruling on Reading the Tawrah and the Injil

by Shaykh Ibn Baz rahimahullah


Q - Is it permissible for me as a Muslim to leaf through the Injil (Gospel) and read in it, just to have a look, and not for any other purpose? Does believing in the Divine Books mean believing in their being revealed by Allah or believing in their content? Please enlighten me, may Allah enlighten you!


A: Every Muslim should believe that these books: the Tawrah (Torah), the Injil (Gospel), and the Zabur (Psalms), were revealed by Allah, and that Allah revealed them to His Prophets. Included in these Books were: commands, prohibitions, admonitions, warnings, stories of ancient events, information on Paradise and Hell, and other matters. However, Muslims should not use these books as they have been distorted and altered, and they should not own copies of them, or read in them. They pose a danger in that they may lead Muslims to deny a truth or believe in a falsehood, because they have been distorted, altered, and falsified by the Jews, the Christians and others; whereas Allah has made us stand in no need of them, by the great Book He revealed: the Noble Qurýan.

It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of ýUmar, so he became angry and said: ýAre you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure.ý And he added, ýBy the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me.ý

We just want to advise you, and others, not to take anything from the Tawrah, the Injil, and the Zabur, not to acquire copies of them, and not to read in them.

Rather, if you have any of them, bury or burn it, because the truth that was in them has been given, instead, in the Qurýan; they are now so mixed with changes and distortions, which are all condemned and false. Therefore, the believer must be on his guard against this, and beware of reading these books for they may lead to belief in a falsehood or denial of a truth. To be safe, it is better to just dispose of these books, either by burying or burning them.

Knowledgeable Muslim scholars are permitted to look at these books to refute the allegations of the opponents of Islam from among the Jews and the Christians. This was what the Prophet (peace be upon him) did when the Jews denied that stoning of adulterers was the punishment prescribed in the Tawrah, so he asked for a copy of the Tawrah until they finally acknowledged it.

The reason for this is that the scholars, who are knowledgeable about the Shariýah (Islamic law), may need to read the Tawrah, the Injil, and the Zabur for the sake of Islam, to refute allegations from the opponents of Allah and show the merits of the Qurýan and the truth and guidance it contains. As for ordinary people, they do not need to do this. So, if they have any of these books, they should bury them in a pure place or burn them to avoid misleading anyone through them.

Nur 'Ala Al-Darb Fatwa

5 Traits for Complete Actions:

Author: Ibn Abee ad Dunyaa
Topic: Treasures
Reference: Al Ikhlaas wan Niyyah
Dawood ibn Muhammad narrated to us that he heard an Nabaajee saying:

“There are five traits for accepted deeds:
Having Imaan by knowing Allaah,
knowing the truth,
sincerely performing worship to Allaah,
acting upon the Sunnah and
eating from what is permissible.
If you miss one of these your deeds will not be raised. This is because if you know Allaah but do not know the truth you would not benefit, and if you know the truth but do not know Allaah you would not benefit. If you know Allaah, know the truth but do not sincerely perform worship for Allaah you would not benefit. If you know Allaah, know the truth, sincerely perform worship for Allaah but it is not according to the Sunnah you would not benefit. And if you complete the four but you do not eat from what is permissible you would not benefit.

What is the Islaamic ruling on organ donation?

QUESTIon: Can a Muslim write in his will for someone to receive one or more parts of his body?

ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

Organ donation, in reality, is an issue that has a lot of other issues related to it, so it requires us to specify the issue more clearly.

Otherwise, then the sacredness of a Muslim that has died is like the sacredness of the living Muslim. So while it is not permissible for a Muslim to have an organ removed from his body to be given to someone else while he is alive without any dire necessity or emergency, then likewise he may not do this after his death.

Secondly, the body that has been given to a person is a trust. It is not for him to do with it as he likes, things that Allaah has not ordered him with nor has He legislated.

Thirdly, who will this organ go to? Will it go from the Muslims to other Muslims, or will it go from the Muslims to the disbelievers? As for the first case, then this is the focus of our discussion, since the second case is strictly prohibited. It is not permissible for a Muslim to donate one of his organs to a disbeliever. This is what seems apparent to me, and Allaah knows best.

So in the first case, a Muslim donating to another Muslim, this is the focus of our discussion. What seems apparent to me is that a fatwaa must be sought from a scholar for each and every situation, since each situation has its own distinct and specific details.

So the scholar will look into each case separately. Does this patient's life depend solely upon this organ? Or is this donor dead or only brain-dead? The scholars of fiqh have discussed this issue - Is being brain-dead considered a true death or not?

So the reality is that each and every situation requires an independent study. We are not able to issue one general verdict for all of these different cases, due to the great number of factors and problems involved.

So I say that each case must be studied independently by a council of the people of knowledge and specialization who look into all the details of the operation, so they can issue a verdict about the permissibility of taking that organ or not.

Some of the brothers have mentioned to me that a large number of transplants, or the majority of them, are not successful. They also mentioned that the majority of kidney transplants are unsuccessful as well. Usually the doctors acknowledge the likely rate of success, but the people do not heed this and they seek to donate their organs and promote transplanting, to the point that some people actually gather organs and sell them. All of these kinds of affairs are dangerous violations of the Sharee'ah.

What is obligatory on us is to restrict this issue to the individual verdicts of the people of knowledge and specialization who consult trustworthy doctors. They research each case and issue a verdict specific to it, and Allaah knows best.

SOURCE

Rulings pertaining to washing the Deceased

Question:

What is the correct description that has been related from the chosen one (the prophet) regarding washing the deceased?
Answer:

The legal description of washing the deceased is that the person washes the private parts of the deceased and then he begins washing him (his entire body). He starts by washing the limbs like in Wudhu' (ablution). He performs his ablution for him except that he does not put water into the deceased's mouth or nose. He only moistens the cloth and cleans his nose and mouth with it. The he washes the rest of the body and that is done with lotus leaves. The lotus leaves should be grounded then put with water. Then it should be hit with the hand until it has a foamy lather. Then the lather is taken and the person's head and beard are washed with it. Then the rest of the body is washed with leftover lotus leaves, because it will cleanse him well. Then camphor is put in the last washing. Camphor is a well-known perfume. The scholars haver said that from its benefits is that it causes the body to harden and it repels vermin from it.
If the body of the deceased is very dirty, then the person may wash it more. This is due to the prophet's statement to the women who were washing the body of his (deceased)daughter.

"Wash her three times or five times or seven times or more than that if you think it is necessary." (Al-Bukhari no. 1259 and Muslim no. 939)

Then,after this,the person should wipe the deceased's body and place it in its shroud.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol.3, p.g 56,57, DARUSSALAM.

slander and backbitting:

"Imaam Muslim said that Yahyaa ibn Ayyoob narrated to him that Qutaybah and Ibn Hujr said: Ismaa'eel narrated to us from al-'Alaa' from his father from Aboo Hurayrah, that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said: "Do you know what gheebah (backbiting) is?" They said, "Allaah and His Messenger know best." He said: "That you mention about your brother something he dislikes." It was said, "What if what I say is true about him?" He said: "If he is really like what you have said, then you have backbitten him (gheebah), and if it is not true, then you have slandered him (buhtaan)." It is not ever permissible to slander people, not the people of innovation, not even the kuffaar. I believe you are referring to gheebah (backbiting). Slandering (buhtaan) is lying on someone, and backbiting is stating the truth about someone, something that he would not like to hear.
and only becomes permissible in certain instances, like warning against a harmful person (including innovators, thiefs, people who cause corruption, weak narrators and liars, etc.), consulting a judge about the oppression of a person, seeking help in correcting a wrong, etc. It is not something only related to the 'aqeedah or manhaj of a person. Refer to Imaam an-Nawawee's chapter on Backbiting from Riyaadh as-Saaliheen and then the chapter after it about the exceptions to its prohibition.

Tawheed al Haakamiyya::::???

Shiekh Salih bin Fawzan bin Abdullah al Fawzan made a refutation of these present day youths who say that the fourth category of Tawheed is al Haakamiyyah.

He says on p.17 from his excellent book 'Duroos minal Quran'

"The mistake in the categorisation of Tawheed- There are amongst the modernists who categorise Tawheed into 4 categories and say: Tawheed is of four types; Tawheed Rububiyyah, Tawheed al Uluhiyyah, Tawheed al Asmaa wa Siffaat and Tawheed al Haakamiyyah and he bases this on the fact that this categorisation is a matter of terminology and not restricted so therefore there is no problem in adding to the three (categories).

It is said to this one, this categorisation is not a matter of terminology but this categorisation is to be taken from the Book and Sunnah and when the Sallaf categorised Tawheed into 3 categories then they derived it from the Book and the Sunnah.

As for the Haakamiyyah(meaning ruling by Allaah's law) then it is truth it is a must to make rulings according to the legislation of Allaah, the most High. However, this enters in Tawheed al 'Ebaadah because (it is obedience to Allaah)and the Sallaf did not neglect maintaining Allaah's oneness in ruling such that one can come later and add it. Rather it is to them (sallaf) under Tawheed al Ebaadah (Tawheed al Uluhiyyah) because from the worship of Allaah, the most high is to obey him in ruling according to His legislation. So it should not to be made a separate category otherwise it necessitates that salat is made a category from the categories of Tawheed and zakaat is made a (separate) category, and fasting a (separate) category, and Hajj a (separate category) and every kind of worship is made a separate category of Tawheed thereby making Tawheed have categories with no end! And this is wrong, rather all kinds of worship all of them come under one category and that is Tawheed al Uluhiyyah for it is comprehensive not allowing other than it to enter it."

END OF TRANSLATED QUOTE FROM DUROOS MINAL QURAN

Also this hukm is for everyone the rulers and the ruled so when these modernist add al haakamiyyah as a fourth category to Tawheed then they refer to the rulers mainly but rather the verses in Soorah Maaidah are not restricted to just the rulers rather we all have to rule by Allaah law in our everyday lives. As the Prophet sallallaahu 'alaihi wa sallam said "Everyone of you is a shepherd and everyone has a duty to his flock..." and in this hadeeth he sallallaahu 'alaihi wa sallam mentioned from the slave al the way up to the ruler being responsible so how is it that these modernists only look to the rulers!!!

How you are is how you rulers will be!!! As is said.

Sheikh Uthaimeen Rahimahullaah said "there is one verse that categorises tawheed in all three categories soorah maryam verse 65" [i heard this from him rahimahullaah directly]

"You Lord of the heaven and the Earth,
So worship Him and be patient upon His worship
Do you know any similitude to HIM"
Maryam 65

See the book 'Al-Qawl asSadeed fe rad 'ala men ankara taqseem at-Tawheed' by Abdulrazzaq bin Abdulmuhsin al 'Abbad where he refutes those you say the three categories are a matter of terminology. Also statements of the sallaf such as Ibn Batta (d387), Ibn Mandah (d395)Abu Yusuf (182)Abu Haneefah, Imam Tahawiyy, Ibn Jareer atTabaree, Ibn Hibban,
Ibn Abi Zayd al Qirwaani in the matter of categorising Tawheed into 3 categorisations.

This book is also a refutation of Salah as-Sawiy and Saqqaf the innovator sufi asha'ree.

So brother we use the argument of our noble sheikh above and say to the confused one who has brought this weak argument that why don't you make the pillars of Islam categories of Tawheed before al hakamiyyah since ruling by Allaah's law is an obligation but establishing the salat, zakaat, etc are PILLARS in Islam. Rather this was not the practice of scholars in the past or present except from the ignorant who thought that they could fool the people with their political agendas as Sheikh Solaiman alRuhaili said " First they call to TANFEER (speak out against the scholars and rulers), then TAKFEER and then TAFJEER (bombings of Muslims non-Muslims in Muslim country)"

Allaah begins the Quran with the three categories of Tawheed and ends it with three categories. The whole Quran contains the three categories of Tawheed.

Allaah knows best

PROOF OF PROPHETHOOD

So one of the angels said to his companion, ‘If he were to be weighed against the whole of mankind he would outweigh them.
From Abu Dharr al-Ghifaaree (a Companion of Muhammad - peace be upon him) who said, "O Messenger of Allah, how did you know that your were a Prophet when you were commissioned to be so? So he replied, 'O Abu Dharr! Two Angels came to me while I was in the plains of Mecca, one of them came to the earth while the other remained between the heaven and the earth. Then one of them said to his companion: 'is this he?' The other replied: 'yes'. The first said: 'weigh him against a person' so I was weighed against him and I outweighed him. Then he said, 'weigh him against ten people' so I was weighed against ten and I outweighed them. Then he said, 'weigh him against a hundred people' so I was weighed against them and I outweighed them. Then he said, 'weigh him against a thousand people' so I was weighed against them and I outweighed them and it was as if I was watching them (the people) floating about me due to their lightness on the scales. So one of the angels said to his companion, 'if he were to be weighed against the whole of mankind he would outweigh them'"

Notes: Reported by ad-Daarimee (1/9) and via his route ibn Asaakir reported it as stated in 'al-Bidaayah' (2/276) and al-Uqailee as stated in 'al-Meezaan' (1/190).

Al-Albaanee said: 'it's isnaad is good, all of it's narrators are trustworthy, precise and well-known. And there are some words (of criticism) said concerning Ja'far bin Uthmaan (one of it's narrators) - and he is ibn Abdullaah bin Uthmaan - that does not matter (here) insha'allaah, and he was declared to be trustworthy by Abu Haatim….and the hadeeth as a large number of witnesses (shawaahid)…." (Silisilah as-Saheehah no. 2529)

Way to increase your Eeman..

The way to increase Iman

Second question from fatwa No. (10561):

Q 2: It is admittedly true that faith increases and decreases. However, I suffer from weakness of faith and harshness of the heart. How can I strengthen my faith and soften my heart, and submit my limbs humbly to Allah amidst the worlds temptations? Dear Shaykh! Kindly elaborate on this matter. May Allah reward you.

A: Faith indeed increases if a person obeys Allah and decreases if they disobey Him.

So, you should be keen to preserve offering the obligatory prayers in congregation, pay Zakah willingly as a means to expiate sins, be merciful to the poor and the needy. You should keep company of pious and righteous people who may prove helpful to you in applying the rulings of Shari`ah and guide you to attain happiness in life and the Hereafter. You should avoid innovators and sinners lest they should beguile you into temptations and weaken your enthusiastic nature of benevolence. Do as many voluntary acts of goodness as you are able to, resort to Allah, and ask him to grant you success.

Once you do this, Allah will increase your faith, reward you for the pious deeds you might have missed, grant you more favors and hold you firm on the straight path of Islam.

May Allah grant us success! May peace and blessings be upon our Prophet, his family, and companions!

Permanent Committee for Scholarly Research and 'Ifta
`Abdul-`Aziz ibn `Abdullah ibn Baz
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=870&PageNo=1&BookID=7

Fatwa No. (4323):

Q: First: In light of the proverb, "Wisdom is taught through men's eloquence', I ask you to advise me how to strengthen my Iman (faith).
Second: I want to acquire knowledge of religion but as this kind of knowledge is not well cared for in Algeria; only a few Muslim brothers are keen on acquiring it. May Allah reward them.
Third: I'm working as a builder. The people working with me are not good Muslims. They talk about silly and obscene subjects.
Fourth: I have a friend whose Iman is weak. He usually speaks ill of our pious brothers. I feel uncomfortable because of him. I need your advice in this regard.

A: First: We advise you to recite and listen to the Qur'an regularly attempting to contemplate its meanings as much as you can. If you find difficulty in understanding any Qur'anic Ayah (verse), you may refer to scholars in your country or you may ask the scholars of Sunnah. We also advise you to constantly remember Allah using the authentic formulas of Dhikr (remembrance of Allah) like saying ' La Ilaha Illa Allah (there is no deity but Allah), Subhan Allah Wa Al-Hamdu Lillah Wa La Ilaha Illa Allah Wa Allahu Akbar (May Allah be Exalted, praise be to Allah, there is no deity but Allah, Allah is the Greatest). You may also refer to books such as (Al-Kalim Al-Tayyib), by Ibn Taymiyyah, (Al-Wabil Al-Sayyib) by Ibn Al-Qayyim (Riyad Al-Salihin) and (Al-Adhkar Al-Nawawiyyah) by Al-Nawawi. Faith increases and hearts find rest in the remembrance of Allah. Allah (may He be Exalted) says:Surah Al-Ra`d, 13: 28 Verily, in the remembrance of Allýh do hearts find rest.

You should observe the five pillars of Islam while hoping for the mercy of Allah and putting your trust in Him with regard to all affairs. Allah (may He be Exalted) says:(Surah Al-Anfal, 8: 2-4) The believers are only those who, when Allýh is mentioned, feel a fear in their hearts and when His Verses (this Qurýýn) are recited to them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone). Who perform As-Salýt (Iqýmat-as-Salýt) and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness, and a generous provision (Paradise).

Second: Islamic books are available in public libraries and book shops everywhere in the Muslim world. They are available upon request. We advise you to refer to scholars of Shari`ah who will guide you to borrow or buy the kind of books that may benefit you. You should ask scholars about matters which you find difficult to understand. We do not mind answering any question you may ask concerning matters of the Islamic Shari`ah. We ask Allah to make us steadfast upon the truth. Allah alone is the One Whose help is sought.

Third and Fourth: You should keep company of righteous people who may provide you with beneficial knowledge that will be helpful to you in performing acts of obedience. You should avoid evil company who may affect your morals, deject your enthusiasm, weaken your resolution in performing the rites of your religion or fulfilling your family role and who may tarnish your reputation. The Prophet (peace be upon him) advised his Ummah to keep company of righteous people and warned them against evil company. He set the following noble parable in this regard saying: The similitude of good company and that of bad company is that of the owner of musk and of the one blowing bellows, as for the owner of musk, you would buy from, or he would offer you free of charge, or you would smell its pleasant odour, and so far as one who blows the bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell. Narrated by Al-Bukhari on the authority of Abu Musa (may Allah be pleased with him).

MAGIC

The three categories of Tawheed and Shirk

Bismillaah Al-Hamdulillaah

by Shaykh 'Abdil 'Azeez bin 'Abdillaah bin Baaz

(This is) a clarification of the categories of Tawheed, and they are three:

- Tawheed ar-Ruboobiyyah (Lordship)
- Tawheed al-Uloohiyyah (Worship)
- and Tawheed al-Asma` was-Sifaat (Names and Attributes)

As for Tawheed ar-Ruboobiyyah: Then it is to believe that Allaah, the Most High, is the Creator of everything, and is the Disposer of Affairs of everything, and He has no partners besides Him in that.

And as for Tawheed al-Uloohiyyah: Then it is to believe that Allaah, the Most High, is the One worshipped in truth, and He has no partners besides Him in that. And this is the meaning of Laa Ilaaha Illa Allaah, and the meaning of this is: there is no deity worshipped in truth except Allaah. So all the acts of worship from Salaah (prayer), Sawm (fasting), and other than them, then they must be (done) sincerely for Allaah alone and it is not permissible to associate, anything from these acts of worship, with anyone other than Allaah.

And as for Tawheed al-Asma` was-Sifaat: Then it is to believe in everything, that has been revealed in the Noble Qur'aan and the authentic ahadeeth, from the names of Allaah and His attributes. And affirming them for Allaah alone, at the level that is befitting the Most High, without Tahreef (perverting the texts), without Ta`teel (denying their meanings), without Takyeef (seeking after their specific details), and without Tamtheel (likening Allaah to His Creation). Complying with the statement of the Most High:

"Say (O Muhammad): He is Allaah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him." - Al-Ikhlas (112):1-4

And His (subhana wa ta'aala) statement:

"There is nothing like unto Him, and He is the All-Hearer, the All-Seer." - Ash-Shura (42):11

And some from the people of knowledge (Ahlul 'Ilm), have divided it in to two types and have entered Tawheed al-Asma` was-Sifaat in to Tawheed ar-Ruboobiyyah. And this does not fall short in that, since the purpose is clear in both divisions.

And the categories of Shirk are three:

- Shirk Akbar (major Shirk)
- Shirk Asghar (minor Shirk)
- and Shirk Khafee (hidden Shirk)

As for Shirk Akbar: It requires the futility of the deeds (of an individual) and the eternal existence in the Fire for the one who died upon it. As the Most High said:

"But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them." - Al-An'aam (6):88

And the Most High said:

"It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah), to maintain the masaajid of Allaah (i.e. to pray and worship Allaah therein, to look after their cleanliness and their building, etc.), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide." - At-Tawbah (9):17

And whoever died upon that, Allaah will not forgive him, and Paradise is forbidden for him. As Allaah (subhana wa ta'aala) said:

"Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases" - An-Nisa (4):48

And the Most High said:

"Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers." - Al-Ma`idah (5):72

And from the types of Shirk Akbar are: calling upon the dead and the idols, seeking rescue from them, swearing by them, offering animal sacrifices to them, and similar to that.

And as for Shirk Asghar: then it is what has been established from the texts of the Book or of the Sunnah, as being designated as Shirk, but it is not from the types of Shirk Akbar. Such as riyaa` (performing a deed only to be seen by others) in (the performance of) some deeds, swearing by other than Allaah, saying: What Allaah willed (Masha` Allaah), and so and so willed, and similar to that.

Due to the statement of the Prophet (salallaahu 'alaihi wa sallam): What I fear for you the most is the minor shirk So he was asked concerning it, so he said: 'ar-Riyaa'". Reported by al-Imaam Ahmad, at-Tabaraani, and al-Bayhaqee from Mahmood ibn Lubayd al-Ansaari (radiallaahu 'anhu) with an authentic chain. And it was reported by at-Tabaarani with authentic chains from Mahmood ibn Lubayd, from Raafiya` bin Khadeej, from the Prophet (salallaahu 'alaihi wa sallam).

And his (salallaahu 'alaihi wa sallam) saying: Whoever swears by other than Allaah, then he has indeed committed Shirk. Reported by al-Imaam Ahmad with a saheeh chain from 'Umar ibn al-Khattaab (radiallaahu 'anhu) and reported by Abu Dawood and at-Tirmidhee with a saheeh chain from the hadeeth of Ibn 'Umar (radiallaahu 'anhu) from the Prophet (salallaahu 'alaihi wa sallam).

He (salallaahu 'alaihi wa sallam) said: "Do not say: 'What Allaah willed, and so and so willed', rather say: 'What Allaah willed, then so and so willed.'" Reported by Abu Dawood with a saheeh chain from Hudhayfah bin al-Yamaan (radiallaahu 'anhu).And this type (of Shirk) does not dictate apostasy, nor does it necessitate eternal existence in the Fire but it makes deficient the perfection of Tawheed, which is an obligation.

As for the third type: and it is as-Shirk al-Khafee and the proof of this is the statement of the Prophet (salallaahu 'alaihi wa sallam): "Shall I not inform you of what I fear for you more than the Maseeh ud-Dajjaal (the false messiah)?" They (the companions) said: 'Of course, O Messenger of Allaah!' He (salallaahu 'alaihi wa sallam) said: "It is the hidden Shirk (Khafee). A man stands for prayer and beautifies his prayer for those who are watching him." Reported by al-Imaam Ahmed in his Musnad from Abu Sa'eed al-Khudree (radiallaahu 'anhu).

And it is more befitting that Shirk be divided in to two types: Akbar (major) and Asghar (minor). As for the hidden Shirk, then it is contained in them both.So it is found in the major (Shirk), like the Shirk of the Munafiqoon (hypocrites). Because they hide their false aqa'id (creeds), and show Islaam outwardly with duplicity and fear for their ownselves.

And it is in the minor Shirk, such as riyaa`, as is related in the hadeeth of Mahmood ibn Lubayd al-Ansaari that was presented and the hadeeth of Abu Sa'eed that was mentioned. And Allaah is the One with Whom is success.

The Wahhabi Myth

Dispelling Prevalent Fallacies and the Fictitious Link with Bin Laden By Haneef James Oliver

The 'Wahhabi' Myth by Haneef James Oliver clarifies many of the gross inaccuracies and outright lies that have been attributed to the belief of the Salafi Muslims (often referred to as "Wahhabis"). Although some reporters have been vigilant enough to rebut some of these widespread fables, most have fallen headfirst into what one discerning reporter called, "the neo-conservative line that the whole conspiracy against America can be traced back to Wahhabism and the government of Saudi Arabia."

The author of The 'Wahhabi' Myth outlines the principles of the Salafi creed in an easy to understand manner. Using many different sources, he carefully presents the arguments of the critics of Salafism and successfully addresses the misconceptions that are contained within these criticisms. Specifically, he addresses the commonly held belief that Osama Bin Laden is a Salafi/"Wahhabi". He compellingly dispels this myth and unveils the sect that has provoked Bin Laden to become the leader of a terrorist movement.



Karen Armstrong speaks about the difference between Osama bin Laden's sect (Qutbism) and Salafism/"Wahhabism" in a Guardian article entitled "The label of Catholic terror was never used about the IRA":

“Bin Laden was not inspired by Wahhabism but by the writings of the Egyptian ideologue Sayyid Qutb, who was executed by President Nasser in 1966. Almost every fundamentalist movement in Sunni Islam has been strongly influenced by Qutb, so there is a good case for calling the violence that some of his followers commit "Qutbian terrorism." Qutb urged his followers to withdraw from the moral and spiritual barbarism of modern society and fight it to the death.

Western people should learn more about such thinkers as Qutb, and become aware of the many dramatically different shades of opinion in the Muslim world. There are too many lazy, unexamined assumptions about Islam.”


Excerpt from The "Wahhabi" Myth:

The word "Wahabism" is in fact nothing but a meaningless appellation which is used by people in two cases: The term "Wahabism" is often used to describe those who closely stick to the verses of the Qur'an and the narrations of the Prophet Muhammad (may Allah raise his rank and grant him peace) in all religious affairs. Consequently, instead of directly attacking Islam for those things that do not appeal to their desires, they call anyone who follows these texts "Wahabis."

Another different and contemporary usage has appeared for this term. Anybody who belongs to any of the current Qutbist type groups or movements that call for political overthrows, endless blind purported Jihads which are based upon principles other than those found in Islam and led by people who have no knowledge based background in Islamic scholarship, are entered into a giant umbrella group called "Wahabism." This is done even though these followers of Sayyid Qutb despise the Salafi/"Wahabi" scholars and their creed.

Hence, in the first case, "Wahabism" is used to mean "anything I don't like about Islam," and in the second case, "anything I don't like about what the contemporary Qutbist movements do; things that have no basis in Islam."

The media and general population are invited to actually begin to study the principles of Salafism/"Wahabism" and report about it accurately, especially as it seems that the "War Against Terrorism" seems to slowly be turning into the "War Against Wahabism."

Some Western intellectuals are doing something to contest this trend, but they are few and far between, and their knowledge of the nature of Salafism is limited. Gary Leupp, a history professor and coordinator of the Asian Studies Program at Tufts University, posed the following question concerning this current of thought: "In Saudi Arabia itself, is "Wahabism" really the threat posited by some neocons? John Esposito, director of the Center for Muslim-Christian Understanding at Georgetown University, suggests otherwise."

Professor Leupp quotes Esposito as saying: "Even conforming to an ultra-conservative, anti-pluralistic faith does not necessarily make you a violent individual." Leupp adds: "There are of course millions of peaceable if ultra-conservative, anti-pluralistic Christians."

Driving in his point, Leupp cites F. Gregory Gause III, a professor of political science at the University of Vermont, when he warned the House Subcommittee on Middle East and South Asia about the "dangerous trend" of linking "Wahabism" with terrorism, wherein he explained that this phenomena "is not Saudi or 'Wahabi' in any exclusive sense. It is part of the zeitgeist of the whole Muslim world right now. It is undoubtedly true that the al-Qa'ida network was able to recruit many Saudis. But it would be a mistake to attribute this simply to some purported affinity between 'Wahabism' and al-Qa'ida's message of jihad."

Stating that although "some Saudi clerics and intellectuals have supported al-Qa'ida's message [note: the supporters of Sayyid Qutb, the Qutbists]," he adds that "the vast majority have condemned it [note: the Salafi/"Wahabi" scholars]."

"Moreover," he says, "Al-Qa'ida has been able to recruit both fighters and intellectual supporters from many countries - Egypt and Pakistan, to name but two - where 'Wahabism' is not a prominent intellectual current."

- abridged from the book: The 'Wahhabi' Myth

boycotting jewish products?!

8 Benefits of Prayer

Ibn Qayyim al-Jawziyyah [d.751]


[In the Name of Allaah, the Compassionate, the Most Merciful...]

In his excellent book, Zaad al-Ma'aad, in the section which includes the book, At-Tibb an-Nabawee, Shaykh al-Islaam Ibn al-Qayyim (may Allaah have Mercy on him) stated in his alphabetized discussion of medicines and nutrition:

- Prayer -

Allaah the Exalted has said:

( And seek help in patience and in prayer. Surely that is something quite difficult on (people) other than people of humility and submissiveness ) [2]

And He has said:

( O you who believe! Seek help in patience and in prayer! Verily, Allaah is with those who are patient. ) [3]

And He, the Exalted One, has said:

(And command your family to pray, and be patient upon that. We are not asking you for any provisions, (rather) We provide for you, and the favorable outcome is for (those with) taqwaa (consciousness of Allaah that produces righteous actions). ) [4]

And in the Books of Sunnah it is reported that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) used to hasten to prayer whenever an affair disturbed him. And previously discussed was the concept of healing most ailments through prayer before seeking out other ways of dealing with them.

- 1 - Prayer is something that causes one to receive sustenance.

- 2 - It is something that safeguards one's physical health.

- 3 - It keeps away harmful things.

- 4 - It casts away illnesses.

- 5 - It strengthens the heart.

- 6 - It brightens one's countenance.

- 7 - It delights the soul.

- 8 - It gets rid of laziness.

- 9 - It makes the limbs active.

- 10 - It increases one's physical strength.

- 11 - It expands the chest (making one at ease and giving him insight).

- 12 - It is nourishment for the soul.

- 13 - It illuminates the heart.

- 14 - It safeguards one's blessings.

- 15 - It repels catastrophes.

- 16 - It brings on blessings.

- 17 - It keeps away the Shaytaan (the Devil).

- 18 - It draws one close to Ar-Rahmaan (Allaah, the Most Merciful).

And overall it has an amazing effect on the health of the body and heart, and in strengthening them and expelling harmful pollutants from them. No two people have been afflicted with any disability, disease, or other calamity, except that the portion of the one who prays is less and his outcome is cleaner.

Also, prayer has an amazing effect on the evils of the dunyaa (the worldly life) and how it repels them, especially when the prayer is performed properly and completely, inwardly and outwardly. Nothing keeps the evils of the dunyaa at bay and brings on the benefits of it like prayer.

The reason behind this is that prayer is one's connection to Allaah, the Mighty and Majestic. So based on the strength of a person's relationship with his Lord, the Mighty and Majestic, the doors of goodness will accordingly be opened up for him, bad things and the reasons for them befalling him will be cut off, and the elements of success granted by His Lord, the Mighty and Majestic, will begin pouring in, along with safety and good health, wealth and worldly riches, relaxation, bliss, enjoyment, and all types of joyful affairs will be brought to him, and in an expedient manner, too. [5]