King ‘Abdul-‘Azeez giving clarification on “Wahhabism” Taken from Mujmalu-I’tiqaad-il-Aimmati As-Salafee page 117 -118. Translated by Editorial Staff at tazkiyah (dot) org Written by/Said by King ‘Abdul-‘Azeez (Rahimahullaah) Edited by Editorial Staff at the former tazkiyah (dot) org King ‘Abdul-‘Azeez (Rahimahullaah) said: “They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhahb, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new aqeedah, our aqeedah is the aqeedah of the rightly guided predecessors, we respect the four Imams and we make no distinction between Maalik, Ash-Shaafe’ee, Ahmad, and Aboo Haneefah, all of them are deeply respected in our view. This ‘aqeedah is the one that was re-established by the Shaykh of Islaam Muhammad bin ‘Abdul-Wahaab and the one he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the Tawheed of Allaah (Subhana Wa Ta’ala), free from defect, far removed from any innovation.”
Al-Mawdoodee and his Denial of the Dajjaal AUTHOR: Jamaal bin Fareehaan Al-Haarithee SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 92-94) [2nd Edition] PRODUCED BY: (the former) Al-Ibaanah (dot) com First: Al-Mawdoodee: He said in his book Rasaa’il wa Masaa’il (pg. 57, 1351H Edition): “The Messenger of Allaah used to think that the Dajjaal would appear during his time or close to his time. However, 1350 years have passed on this speculation (from the Prophet), many long centuries, and still the Dajjaal has not appeared. So this proves that his (sallAllaahu ‘alayhi wa sallam) speculation was not correct!!” In the 1362H edition of the book, he added to this, saying: “However, 1350 years have passed …and still the Dajjaal has not appeared. So this is the reality.” This is a clear rejection of the advent of the Dajjaal, for which there are many authentic ahaadeeth reported informing of his coming. He also said (pg. 55): “It is confirmed that everything that has been reported in his ahaadeeth concerning the Dajjaal was just the opinion and estimation of the Prophet (sallAllaahu ‘alayhi wa sallam), and that he had doubts over this issue.” Is this not a clear rejection of the Dajjaal and a denial of the reports of the Messenger about whom Allaah said: “And he does not speak from his own desire, rather it is revelation that is revealed to him.” [Surah An-Najm: 3-4] He also says in his book Arba’atu Mustalahaat-ul-Qur’aan al-Asaasiyah (pg. 156): “Allaah commanded the Prophet (sallAllaahu ‘alayhi wa sallam) in Surah An-Nasr to ask his Lord’s forgiveness for what occurred from him from deficiencies and shortcomings with regard to fulfilling the obligations – i.e. the obligations of prophethood.” We seek Allaah’s refuge from such a lie!! Is it not sufficient for him that Allaah described His Prophet (sallAllaahu ‘alayhi wa sallam) with the characteristic of servitude (‘uboodiyyah), which is the most perfect of human characteristics? He described him with this attribute (i.e. slave of Allaah) in many verses throughout His Book. Where is he with respect to the Prophet’s statement in the hadeeth about the three people that asked about his (sallAllaahu ‘alayhi wa sallam) worship – and it is as if he is replying to this issue – in which he (sallAllaahu ‘alayhi wa sallam) said: “As for me, then I am the most dutiful to Allaah amongst you”?
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah Amma ba’d The Importance of Understanding The Deen, by Shaikh Yahya al-Hajooree (hafidhahullah) ; Understanding The Deen Versus Not Understanding The Deen
All Praise is for Allaah; Lord of all creation, Master of the Day of Judgement, the Possessor of Mercy, and The One Who brings that mercy to others. We praise Allaah as He should be praised. And we thank Allaah as He should be thanked. As comes in the narration: O Allah. You are so Glorious that our praises are not able to reach the level of describing you. And we are not able to praise You as You are able to praise Yourself. And we seek the help of Allah Tabarak WA Ta’aala.And we praise Allaah Tabarak wa Ta’aala.And. And for allowing us to come to a society such as this, where we do not expect to find people upon the Sunnah, where we do not expect to find people with this type of purity, and their faces beaming with light, and their outward appearance of righteousness.
Prohibition of Using Names Like: Abdul-Naby, Ghulam Ahmad, Ghulam Mustafa
None of Allah’s creatures is permitted to enslave any person of the slaves of Allah to other than Him. Therefore, it is not permissible to name somebody `Abdul-Fadeel, `Abdul-Naby, `Abdul-Rasul, `Abd Aly, `Abdul-Husayn, `Abdul-Zahra’, Ghulam Ahmad, Ghulam Mustafa, or any other name which implies enslaving a created being to another. This is because such names involve excessive reverence of pious and prominent people, and therefore, impudence against the Right of Allah (Exalted be He),and a means to Shirk (associating others with Allah in His Divinity or worship) and transgression. Moreover, Ibn Hazm narrated the consensus of scholars regarding the prohibition of using names that imply enslaving people to other than Allah (Exalted be He).
Permanent Committee for Scholarly Research and Ifta’ Chairman:`Abdul-`Aziz ibn `Abdullah ibn Baz Members:`Abdullah ibn Qa`ud ,`Abdullah ibn Ghudayyan ,`Abdul-Razzaq `Afify http://alifta.net/
AL-QADAA wal QADAR IN BRIEF
(مختصر في القضاء والقدر )
Based Upon the Original Book
“The Salaf’s Understanding of Al-Qadaa’ wal Qadar “
(Allah’s General Pre-Decrees and Their Particular Executions)
By Dr. Saleh As-Saleh
Sumarized by Dr. Akram Kabbara
& Checked by Dr. Saleh As-Saleh
The belief in al-Qadar (general and particular decrees) is one of the main pillars of
Islamic Faith. Most Muslims believe in this, however, a few really understand it. The aim
of this article is to clarify this concept to the minds of the ordinary Muslim and to the
revert. We ask Allah to benefit Muslims and hope that some questions pertaining to this
matter are answered after the reader completes this article.
Let us first review or explain the meaning of al-Qadar. Al-Qadar is sometimes mentioned
with al-Qadaa’ in the same statement. If so then each has a distinct meaning. However,
when they are mentioned separately, then either one comprises the other. So when they
are stated together, then al-Qadar means that which Allah has eternally pre-ordained (in
due measure) pertaining to His creation. On the other hand, al-Qadaa’ means that which
Allah has decreed for His creation from existence, annihilation, or change. In this sense,
al-Qadar preceeds al-Qadda’ when combined in the same sentence.
The belief in al-Qadar is obligatory as Allah stated in several verses of the Glorious
Can We Sit With the Common Folk from the People of Innovation?
Author: Shaikh Abu ‘Amr Al Haajooree (may Allah preserve Him)
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
Q: O Shaikh, I have a question with regards to the common folk from the people of innovation. You have some who say that it is ok to mix with them, go to their masaajid, and sit in their classes for Qur’an and Arabic language for example. Some students of knowledge say that this is ok while other students of knowledge disapprove of this and use against them those various proofs from the Qur’an & Sunnah, about the avoidance of sitting with the people of innovation as well as the many statements of the people of knowledge about this issue. The question is O Shaikh, are these proofs from the Qur’an and Sunnah, and the statements of the scholars about not sitting with the people of innovation applicable to the common folk from the people of innovation as well?
Suhayb reported that the Messenger of Allah, peace be upon him, said,”Among those before you there was a king who had a sorcerer. When hewas old, he said to the king, ‘I am old, so send me a lad to whom I canteach sorcery.’ He sent him a lad for him to teach. When the boy was onthe way, he came upon a monk. He sat down to listen to his words andliked what he heard. Whenever he went to the sorcerer, he would pass bythe monk and sit with him. When he came to the sorcerer, the sorcererwould beat him. He complained about that to the monk who said, ‘Whenyou are afraid of the sorcerer, say, “My family kept me.” And when youare afraid of your family, say, “The sorcerer kept me”‘..
Ukti Fi Eman
This hadeeth comes under the following chapter:
THE LOWEST OF THE RANKS IN PARADISE
This chapter has 19 hadeeth(s) in total. …
Sahih Muslim, Book of Faith, #367
Ibn al-Qayyim’s Advice To Those who Give Da’wah
‘…The intelligent one does not command people to abandon the dunya,
because this is impossible for them. Rather, he has them abandon sins while
they are established in their dunya. This is because abandoning the dunya is
an optional virtue while abandoning sins is an obligation. So, how can he
command them with something optional while they have not even fulfilled what
The Strongest of the Companions in Eemaan
Taken from the book
‘The Life of the Greatest Man After the Prophets & Messengers:
Abu Bakr as-Siddeeq’
Muhammad Uthmaan al-Anjaaree
Abbas Abu Yahya
1- On the authority of Abu Huraira –Radi Allaahu anhu
So the people said: ‘Subhana Allaah a cow spoke!’
The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.
The Messenger –sallAllaahu alayhi wa sallam- continued: ‘While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them. The shepherd called the sheep as if trying to rescue it from the wolf.
Thewolf said to him: ‘You want to rescue it from me, so who will protectit on the day when the predatory animal comes, the day when it has noshepherd other than me.’
So the people said: ‘Subhana Allaah, a wolf spoke.’
The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present. 
* Hafidh Ibn Hajr said: ‘It is possible that the Prophet –sallAllaahu alayhi wa sallam- said that due to what he knew of their overwhelming Eemaan and the strength of their certainty.