Wednesday, December 23, 2009

The ALL NEW Albaseerah Video Site - NOW LIVE!

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Visit Albaseerah Video now at


Thursday, December 10, 2009

UK Winter Conference Birmingham 25th-27th December 2009

The Annual UK Winter Conference in Birmingham has now Been Confirmed Alhamdulillaah!

Tele-links (To Be Confirmed): Shaykh Abdullaah al-Ghudayaan,  Shaykh Rabee' bin Hadee,  Shaykh Ubaid al-Jaabiree, Shaykh Muhammed al-Mhadkalee.

Confirmed Speakers:
Abu Hakeem Bilal davis, Abu Khadeejah Abdul Waahid, Abu Iyaad Amjad Rafiq, Abu Idrees Muhammad,

For those traveling and requiring accomodation we have listed a few of the hotels in the near to the Conference.

(The list of hotels has been compiled on the basis of their locality and it is the responsibility of those booking to verify their facilities and suitibility)

Keep an eye on this post as it will updated as more conference details emerge...

Conference Organised by Salafi Publications

Tel: 0121 773 0073

Address: Masjid as-Salafi (Al-Maktabah As-Salafiyyah), Wright Street, Small Heath, Birmingham B10



Monday, December 7, 2009

Concerning Faith (Eemaan) in Allaah

Kitaab Usool al-Imaan

The book to the right is "Kitaab Usool al-Imaan" (The Book of the Foundations of Faith) and it has been authored collectively by Shaykh Saalih as-Suhaymee, Shaykh Abdur-Razzaaq al-Abbaad, Shaykh Ibraaheem ar-Ruhaylee, and the two Shaykhs, Alee Naasir al-Faqeehee, and Ahmad bin Atiyyah al-Ghaamidee aided in checking it and helping to put it together in its form and sequence. The book was printed by the Qur'an printing complex, in the city of Madinah (1421H).

The book provides an excellent foundation for knowing and understanding the six pillars of faith (Eemaan), and is great for Muslims and new Muslims, as well as non-Muslims wanting to get a grasp of what Muslims believe (from Muslims themselves!). The content in this article has been based around the relevant section in this book (pp. 9-10) and has been adapted for easier reading. Additional quotes, references and notes may be provided for further benefit and understanding.

Concerning Belief, faith in Allaah, Belief in Allaah, the Mighty and Majestic, is one of the most important of the foundations of Eemaan (belief, faith), and it is the greatest of them in importance. It is the foundation of all the foundations of faith, and its pillar and support. The rest of the foundations of faith branch off from it, are based upon it and return back to it.

Belief in Allaah, the Mighty and Majestic is to believe in His complete singularity and uniqueness (wahdaaniyyah) in:
  • His ruboobiyyah (lordship over the creation),
  • His uloohiyyah (worthiness to be worshipped),
  • His asmaa was-sifaat (names and attributes).
Belief in Allaah is based upon these three foundations, rather the upright [monotheistic] way of life that is Islaam has been called "Tawheed" (Pure Monotheism) because it is based upon [the truth of fact] that Allaah is unique, one, singled out in His dominion (over the creation), His actions, not having any partner therein, and unique, one, singled out in His Essence, His Names and His Attributes, there is no equal or peer for Him, and unique, one, singled out in His worthiness of being worshipped, there is not rival to Him (in His worthiness and right to be worshipped).

From the above it should be known that the Tawheed of the Prophets and Messengers, such as Noah, Abraham, Moses, Jesus and Muhammad (peace and salutations be upon them all) is divided into three types:

Tawheed ar-Ruboobiyyah: This is affirm that Allaah, the Most High, is the Lord (ar-Rabb) of everything, its owner, its creator, its provider, sustainer. That He gives life, takes life, that He grants all benefit and causes all harm. That he is singled out in responding to calls of distress. All of the affairs belong to Him, and return back to Him and all goodness is in His Hand. He does not have any partner in any of that.

Tawheed of Uloohiyyah: This is to single out Allaah with meekness, submission, love, humility, bowing, prostrating, sacrificing, making oath, and all of the various types of worship. He has no partner or rival in His worthiness and right to be worshipped with all the various forms and types of worship.

Tawheed al-Asmaa was-Sifaat: This is to single out Allaah, the Most High, with whatever He named and described Himself with in His Book and upon the tongue of His Prophet (alayhis salaam), and to absolve and purify Him of shortcomings, defects and likeness to the creation in what relates to that which is unique to Him (of Names and Attributes). Further to affirm that Allaah is all-knowing (al-Aleem) of every single thing, that He is all-powerful (al-Qadeer) over everthing, that he is the Ever-Living (al-Hayy), the Self-Established upon which everything else is dependent (al-Qayyum), who is not overtaken by neither sleep nor slumber. He has the penetrative, effective, operative will (in His creation), and far reaching wisdom (in all that He does, decrees and judges, commands and prohibits). That He is all-Hearing (as-Samee') and all-Seeing (al-Baseer), Compassionate (Ra'oof), Merciful (Raheem). He has ascended over the Throne, and possesses all of the dominion (of creation). He is the King, the Master (al-Malik), the Most Pure, Holy (al-Quddoos), The Flawless, the Source of Peace (as-Salaam), the Remover of Fear and Granter of Tranquility (al-Mu'min), The Protecter (al-Muhaimin), The Mighty (al-Azeez), the Compeller, Restorer (al-Jabbaar), the Supremely Great (al-Mutakabbir), free and sublime is He of what they associate with Him (of partners). And all the various other Names and Attributes that He is described with in the Book and the Sunnah.
There are many evidences for each of these aspects of Tawheed in the Book and the Sunnah. The whole of the Qur'an, in its subject matter is regarding Tawheed and its rights, and its recompense, and regarding Shirk (associationism), its people and their recompense.
These three aspects of Tawheed have been pointed out by the Scholars of Islaam, past and present, after a complete, detailed in-depth study of the texts of the Book and the Sunnah, which has led to the realization of the legislative reality that this is the Tawheed (Monotheism) that has been requested from the servants, which is belief and faith in His uniqueness, singularity and oneness in his Lordship (ruboobiyyah), His worthiness of being worshipped (uloohiyyah) and in His Names and Attributes. So whoever does not bring all of these affairs collectively, then he has not actualized faith and is not a believer.


Wednesday, December 2, 2009

New Website from Salafi Publications -

The website is dedicated to documenting, explaining, clarifying and propagating the pure creed of Ahl us-Sunnah wal-Jamaa'ah, who are none other than the Righteous Salaf, the People of Hadeeth, the Jamaa'ah, the Aided Group, the Saved Sect, all of these being synonymous terms and phrases for those traversing upon the way of the Companions during the first three-hundred years hijri (300H), and anyone who adhered to that thereafter. There is only one creed that Allaah revealed. There are not two or three divergent creeds.

The truth is only one, as Allaah is One, and His Book is one, and His Prophet is one, and His Deen is one, and that which the hearts hold onto of belief can therefore only be one, and that which unites the hearts and bodies can only be one, since the splitting and separation of the hearts and bodies simply follows on from the divergence and difference in the beliefs that reside in the hearts which are in those bodies.

For  further reading visit and be sure to SPREAD THE WORD...

Tuesday, December 1, 2009

Salafee Condemnation of the Fort Hood Shooting and a Disavowal of Anwar al-Awlaki

Abul-Hasan Maalik covers various points of benefit concerning the Fort Hood shootings and the resulting aftermath. Specifically, he makes mention of the comments of Jarrett Brachman on National Public Radio that Anwar al-Awlaki follows, "the hard line understanding of Islam known as Salafism," during a discussion about Nidal Hasan Malik's correspondence with al-Awlaki prior to the shootings. Abul-Hasan clarifies that Salafism (i.e. Salafiyyah) is free from such acts and ideologies.

Play Audio

Source: Sunnah Audio

Monday, November 30, 2009

Authentic Narrations About Talbina and Talbina Recipe

Authentic Narrations About Talbina

Aisha (may Allah be pleased with her) used to recommend talbina for the sick and for the one grieving over a dead person. She (may Allah be pleased with her) used to say, "I heard the Messenger (Sallallaahu alayhi Wasallam) saying, ' The talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' " [Saheeh al-Bukhaaree (5325)].

Aisha (may Allaah be pleased with her) said that whenever one of her relatives died, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She (may Allah be pleased with her) would order that a pot of talbina be cooked. Then Tharid (a dish prepared from meat and bread) would be prepared and the talbina would be poured over it. Aisha (may Allah be pleased with her) would say (to the women),"Eat from it, for I heard the Messenger (Sallallaahu alayhi Wasallam) saying 'The talbina soothes the heart of the patient and relieves him from some of his sadness.' " [Saheeh al-Bukhaaree (5058)].

Hisham's father (may Allah be pleased with them) said, "Aisha (may Allah be pleased with her) used to recommend talbina and used to say, 'It is disliked (by the patient) although it is beneficial.'" [Saheeh al-Bukhaaree (5326)].

The Messenger (Sallallaahu alayhi Wasallam) said, "I encourage you to use that which is disliked but beneficial (talbina) for by the One whose hand Muhammad's soul is in, it cleans the stomach of one of you just as dirt is cleaned from the face with water." [Mustadrak of Haakim (7455), Saheeh as Dhahabi mentioned in 'Talkhees' taken from Maktaba Shaamilah, See also Mustadrak (8245) whose chain is upon the condition of Bukhaaree as Dhahabi mentioned].

Aisha (may Allah be pleased with her) narrated, "If any of the Messenger's (Sallallaahu alayhi Wasallam) family became ill, the Messenger (Sallallaahu alayhi Wasallam) would say, 'It soothes the grieving heart and cleanses the ailing heart just as one of you cleans dirt off his face with water.' " [Saheeh Sunan Ibn Maajah (3445), hadeeth hasan].

Aishah (may Allah be pleased with her) narrated that the Messenger (Sallallaahu alayhi Wasallam) said, "You should eat the beneficial thing that is unpleasant to eat (talbina), meaning broth." If any member of the Messenger of Allaah's family was sick, the cooking pot would remain on the fire until one of two things happened, either the person recovered or died." [Saheeh Sunan Ibn Maajah (3446) hadeeth hasan].

Talbina is made by adding 1-2 tablespoons of barley flour (must be 100% wholegrain barley flour) to one and a half cups of water. Place on low heat for 10-15 minutes (optional: add milk or yoghurt and sweeten with honey). This may also be used as a food thickener for gravy, soups, lasagnes dishes etc. Alternatively you may add 1-2 tablespoons of barley flour (must be 100% wholegrain barley flour) to one and a half cups of milk. Place on low heat for 10-15 minutes (optional: add water or yoghurt and sweeten with honey).

The consistency may be changed according to preference by increasing or decreasing the amount of flour used. More flour may be added to make a porridge like talbina. Alternatively less flour may be added to make a drink like talbina.

The talbina mixture may then be put in the blender with fresh or frozen fruits and/or ground flax seeds. etc It may be blended together to make a tasty talbina 'smoothie'.

Drink at least one cup daily.

Source: Health Means Wealth

Friday, November 27, 2009

Shaykh 'Ubayd al-Jaabiree Warns Against Anwar al-Awlaki

In the aftermath of the heinous shooting at Fort Hood in Texas, the shooter's and other Khaarijee renegades' connection to Anwar al-Awlaki has come to light, especially in the western media. Awlaki is the common denominator in many of the recent terrorist acts and attempts that have recently occurred.

Awlaki is not one to carry out such attacks himself, rather he incites and inspires young ignorant Muslims to commit such crimes in the name of Islam. So the noble Scholar of Madinah, Saudi Arabia: Shaykh 'Ubayd Ibn 'Abdullaah al-Jaabiree has delivered this warning against al-Awlaki. The Shaykh is presented with three of al-Awlaki's statements that impy mass takfeer of the Muslims and the Shaykh goes onto reply to these falsehoods.

The Shaykh also hits the nail on the head when he says that al-Awlaki has become polluted with the ideas of Sayyid Qutb - who is undoubtedly the catalyst for the modern day acts of terrorism committed in the name of Islam.

Play Audio

Source: Sunnah Audio

Friday, November 20, 2009

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger (sallAllaahu alayhi wa sallam) said:

‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’


Shaykh Albaani said:

‘Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying: Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: (sallAllaahu alayhi wa sallam):

‘The goodness of Hajj is feeding people and good speech.’

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

Taken from Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah of 
the Muhaddith, Shaykh ’
Muhammad Nasiruddeen al-Albaani (Rahimahullaahu)

Translated by Abbas Abu Yahya

Thursday, November 19, 2009

A History of Hajj - Part 3 of 3

As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka'ba and hanging their flesh on alters, then Allaah clearly informed them that:

"It is neither their meat nor their blood that reaches Allaah, but it is Taqwaa (piety) from you that reaches Him." (Surah al-Hajj 22:37)

The Prophet (SAWS) also put a stop to the practice of circling the Ka'ba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allaah's question:

"Say: Who has forbidden the adornment [i.e. clothes] given by Allaah which He has produced for His Slaves?" (Surah al-A'raaf 7:32)

Another custom which was prohibited through the Qur'aan was that of setting off for Hajj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allaah) would travel to perform Hajj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allaah. However Allaah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Hajj. He said:

"And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety)." (Surah al-Baqarah 2:197)

In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Hajj was once more made a model of piety, fear of Allaah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka'ba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allaah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Hajj that was worthy of the reward of paradise, as the Prophet (SAWS) said: "The reward for an accepted Hajj is nothing less than paradise." [10]

May Allaah grant us all the ability to visit His House and perform the Hajj in the manner of the Prophet Muhammad (SAWS). Aameen.


1 Surah al-Hajj 22:26
2 Labbaik Allaahumma labbaik... (Here I am present, O' Allaah, I am present...) This is the chant which the pilgrims say when they are going around the Ka'ba.
3 Surah al-Baqarah 2:129
4 Surah al-Baqarah 2:197
5 Surah al-Baqarah 2:200
6 Surah al-Hajj 22:36
7 Surah al-Hajj 22:37
8 Surah al-A'raaf 7:32
9 Surah al-Baqarah 2:197
10 Saheeh al-Bukhaaree (Eng. trans. Vol. 3 p. 1 no 1)
11 This article has been taken from: "The Call To Allaah magazine", (Vol. 1 Issue 4)

Wednesday, November 18, 2009

A History of Hajj - Part 2 of 3

Sure enough, a man by the name of Muhammad ibn 'Abdullaah (SAWS) was born in the very city that Ibraaheem (AS) had made this supplication centuries earlier. For twenty-three years, the Prophet Muhammad (SAWS) spread the message of Tawheed [true monotheism -SA] - the same message that Ibraaheem and alI the other Prophets came with - and established the law of Allaah upon the land. He expended every effort into making the word of Allaah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka'ba which once again became the universal centre for the worshippers of the one True God.

Not only did the Prophet rid the Ka'ba of all its impurities, but he also reinstated all the rites of Hajj which were established by Allaah's Permission, in the time of Ibraaheem (AS). Specific injunctions in the Qur'aan were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allaah's statement:

"There is to be no lewdness nor wrangles during Hajj." (Surah al-Baqarah 2:197)

Competitions among poets in the exaltations of their forefathers and their tribesmen's' achievements were all stopped. Instead, Allaah told them:

"And when you have completed your rites [of Hajj] then remember Allaah as you remember your forefathers; nay with a more vigorous remembrance." (Surah al-Baqarah 2:200)

Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem (AS) but Allaah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allaah rather than fame and the praise of the people. He said:

"So mention the name of Allaah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks." (Surah al-Hajj 22:36)

Tuesday, November 17, 2009

Announcement of first of Dull-Hijjah & Eid al-Adhaa 2009

It has been announced by the High Judiciary Council of Saudi Arabia that 1st of Dull-Hijjah is tomorrow insha'Allah (Wed 18th of Nov) and Eid al-Adhaa will be on Friday 27th Nov 2009.

More to follow...

Source: High Judiciary Council of Saudi Arabia

A History of Hajj - Part 1 of 3

An excellent da’wah tool demonstrating the significance of the Hajj within Islaam.

Hajj literally means 'to set out for a place'. Islamically however it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (saws).

Hajj and its rites were first ordained by Allaah in the time of the Prophet lbraaheem [Abraham] (AS) and he was the one who was entrusted by Allaah to build the Ka'ba - the House of Allaah - along with his son Ismaa'eel [Ishmael] at Makkah. Allaah described the Ka'ba and its building as follows:

"And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship] with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.]." (Surah al-Hajj 22:26)

After building the Ka'ba, Ibraaheem (AS) would come to Makkah to perform Hajj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Hajj rites were changed. As idolatry spread throughout Arabia, the Ka'ba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka'ba.

During the Hajj period itself, the atmosphere around the sacred precincts of the Ka'ba was like a circus. Men and women would go round the Ka'ba naked, arguing that they should present themselves before Allaah in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allaah and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the talbeeyah [2] was distorted by them with the following additions: 'No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses'.

Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was poured onto the walls of the Ka'ba and the flesh was hung from pillars around the Ka'ba, in the belief that Allaah demanded the flesh and blood of these animals.

Singing, drinking, adultery and other acts of immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Hajj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.

Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem (AS). The House that he had made pure for the worship of Allaah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered:

"Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the 'Azeezul-Hakeem [the All-Mighty, the All-Wise]." (Surah al-Baqarah 2:129)

Sunday, November 15, 2009

Hajj & 'Umrah

The rites of Hajj and Umrah according to the authentic Sunnah.

Al-Haafidh Ibn Hajar said: From Abee Hurayrah (radiyallaahu 'anhu) that the Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) said:

An Umrah to an Umrah is an expiation for what is between the two. And a blessed Hajj does not have a reward for it except paradise. [Agreed Upon. Bulooghul Maraam (no. 693)] 

Shaykh Safee'ur Rahmaan Al Mubaarakfooree says:

Hajj: In the language, it is an endeavor.

Al Khaleel said:

Most endeavors are to glorification. In Islaamic law: The endeavor to the Sacred House with specified actions. It is a pillar from the five pillars of Islaam by agreement. It was first obligated in the sixth year according to the majority, and it has been said that it may have been in the seventh or tenth year. And Ibnul Qayyim has chosen that in Al Hudaa. [It'haaful Karaam (p. 198)]

Source: Troid

Wednesday, November 4, 2009

The Connection of the Soul to the Body

A short essay on the souls connection to the body, in this life and in the Hereafter.

The soul (ar-rooh) is connected to the body in five different ways, to which different rules apply.

  1. Its connection to the body as a fetus in his mother’s womb. 
  2. Its connection to the body after a person is born. 
  3. Its connection to the body when a person is asleep, when the soul is connected in one way and  separated from it in another way. 
  4. Its connection to the body in al-Barzakh (the period between a person’s death and the Day of Resurrection), when it has departed from the body and separated from it, but is not separated completely in such a way that there is no connection at all. We have mentioned at the beginning of this reply that there are ahaadeeth and reports which indicate that the soul is returned to the body when somebody sends the greeting of salaam to a deceased person. This returning is of a special nature which does not mean that the life is restored to the body before the Day of Resurrection. 
  5. Its connection to the body on the Day when bodies will be resurrected. This is the most perfect type of connection to the body, and has no comparison to the previous types, because after that the body will never die, sleep or have anything wrong with it. When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead person’s soul is returned to his body (when the greeting is sent upon him), he is in a state between one who is alive and one who is dead, whose soul is not restored to his body. This is like the case of a sleeping person who is in a state between life and death. We hope that this will dispel a lot of your confusion.


[1] Taken from Kitaabur-Rooh (p. 44) By Imaam Ibnul-Qayyim al-Jawziyyah (d.751H)

Source: Troid

Monday, November 2, 2009

The Perfection of the Shariah and an Exposition of the Reprehensible Innovations That Have Crept Into Islam

Linguistically bid'ah (innovation) means 'a newly invented matter'. The Sharee'ah definition of bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).

The Messenger of Allaah (sallallaahu alaihi wasallam) said:

"Every innovation is misguidance and going astray"

Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated it Takhreej Ahaadeeth Ibn ul-Haajib (1/137).

And he (sallallaahu alaihi wasallam) also said:

"…and every innovation is misguidance and all misguidance is in the Hellfire."

Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).

The Messenger (sallallaahu alaihi wasallam) 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 Bukhaaree (12/41) and Muslim (9/140)

And in his footsteps, we find the Noble Companions and the Taabi'een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.

Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)

Source: Salafi Publications

Thursday, October 29, 2009

Halloween: Harmless or Haraam? (Part 3)

What to do on Halloween

We have established, beyond doubt, that the celebration of Hallow'een is absolutely forbidden in Islam. It is HARAM. The question arises as to what to do on this night. Muslim parents must not send their kids out "trick-or-treating" on Hallow'een night.

Our children must be told why we do not celebrate Hallow'een. Most children are very receptive when taught with sincerity, and especially when shown in practice the joy of their own Islamic celebrations and traditions. In this regard, teach them about the two Islamic festivals of Eid. (Eid-ul-Fitr is fast approaching, and this is the perfect time to start preparing them for it.) It must also be mentioned that, even Muslims who stay home and give out treats to those who come to their door are still participating in this festival. In order to avoid this, leave the front lights off and do not open the door. Educate your neighbours about our Islamic teachings. Inform them in advance that Muslims do not participate in Hallow'een, and explain the reasons why. They will respect your wishes, and you will gain respect in the process.

"A person who calls another to guidance will be rewarded, as will the one who accepts the message." (Tirmidhi)

Finally, we must remember that we are fully accountable to Allaah for all of our actions and deeds. If, after knowing the Truth, we do not cease our un-Islamic practises, we risk the wrath of Allaah as He himself warned us in the Qur'an:

"Then let them beware who refuse the Messenger's order lest some trial befall them, or a grevious punishment be afflicted upon them!" (24:63).

This is a serious matter and not to be taken lightly. And Allaah knows best. May Allaah guide us, help us to stay on the right path, and save us from all deviations and innovations that will lead us into the fires of Hell.

Tuesday, October 27, 2009

Halloween: Harmless or Haraam? (Part 2)

The Islamic Perspective on Halloween

Iman (faith) is the foundation of Islamic society, and tauheed (the belief in the existence and Oneness of Allaah) is the essence of this faith and the very core of Islam. The safeguarding of this iman, and of this pure tauheed, is the primary objective of all Islamic teachings and legislation. In order to keep the Muslim society purified of all traces of shirk (associating partners with Allaah) and remnants of error, a continuous war must be waged against all customs and practises which originate from societies' ignorance of divine guidance, and in the errors of idol worship.

Our beloved Prophet Muhammad (sallallaahu ’alayhi wa sallam) issued a stern warning:

 "Whoever imitates a nation is one of them!" (Abu Da'oud).

Muslims should heed this warning and refrain from copying or imitating the kufar in their celebrations. Islam has strongly forbidden Muslims to follow the religious or social customs of the non-Muslims, and especially of the idol-worshippers or those who worship the devil. The Prophet (sallallaahu ’alayhi wa sallam) said:

"By Him in Whose hands is my life, you are ordered to enjoin good and forbid evil, or else Allaah will certainly afflict you with torments. Thereafter, even your du'a (supplications) will not be accepted." (Tirmidhi).

From an Islamic standpoint, Hallow'een is one of the worst celebrations because of its origins and history. It is HARAM (forbidden), even if there may be some seemingly good or harmless elements in those practises, as evidenced by a statement from the Prophet (sallallaahu ’alayhi wa sallam)

"Every innovation (in our religion) is misguidance, even if the people regard it as something good" [1].

Although it may be argued that the celebration of Hallow'een today has nothing to do with devil-worship, it is still forbidden for Muslims to participate in it. If Muslims begin to take part in such customs, it is a sure sign of weak iman and that we have either forgotten, or outrightly rejected the mission of our Prophet (sallallaahu ’alayhi wa sallam) who came to cleanse us from jahiliyyah customs, superstitions and false practises.

Muslims are enjoined to neither imitate the behaviour and customs of the non-Muslims, nor to commit their indecencies. Behaviour-imitation will affect the attitude of a Muslim and may create a feeling of sympathy towards the indecent modes of life. Islam seeks to cleanse the Muslim of all immoral conducts and habits, and thus paving the way for the Qur'an and Sunnah to be the correct and pure source for original Islamic thought and behaviour. A Muslim should be a model for others in faith and practice, behaviour and moral character, and not a blind imitator dependant on other nations and cultures.

Even if one decides to go along with the outward practises of Hallow'een without acknowledging the deeper significance or historical background of this custom, he or she is still guilty of indulging in this pagan festival. Undoubtedly, even after hearing the Truth, some Muslims will still participate in Hallow'een, send their kids "trick-or-treating," and they will try to justify it by saying they are doing it merely to make their children happy. But what is the duty of Muslim parents? Is it to follow the wishes of their children without question, or to mould them within the correct Islamic framework as outlined in the Qur'an and Sunnah? Is it not the responsibility of Muslim parents to impart correct Islamic training and instruction to their children? How can this duty be performed if, instead of instructing the children in Islam, parents allow and encourage their children to be taught the way of the unbelievers?

Allaah exposes these types of people in the Qur'an:

"We have sent them the Truth, but they indeed practise falsehood" (23:10). 

Muslim parents must teach their children to refrain from practising falsehood, and not to imitate the non-Muslims in their customs and festivals. If the children are taught to be proud of their Islamic heritage, they themselves will, insha Allaah, abstain from Hallow'een and other non-Muslim celebrations, such as birthdays, anniversaries, Christmas, Valentines Day, etc. The Prophet Muhammad (sallallaahu ’alayhi wa sallam) said:

The Final Hour will not come until my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (inch by inch). (Bukhari).

Islam is a pure religion with no need to accomodate any custom, practise or celebration that is not a part of it. Islam does not distinguish between "secular and sacred;" the shari'ah must rule every aspect of our lives.

"You must keep to my Sunnah and the sunnah of the rightly-guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is an innovation, and every innovation is misleading."[2]

"When the people see a person committing a wrong, but do not seize his hand to restrain him or her from the deed, it is likely that Allaah will punish them both." (Abu Da'oud, Nasa'i, Tirmidhi)

"Whoever imitates a nation is one of them." (Abu Da'oud)

To be continued....Part 2 of 3

Source: Troid

Sunday, October 25, 2009

Halloween: Harmless or Haraam? (Part 1)

Every year, on the evening of October 31st, millions of children across North America paint their faces, dress up in costumes, and go door to door collecting treats. The adults often decorate their houses with ghostly figures, carve scary faces on pumpkins, and put candles in them to create "Jack-O-Lanterns." Unfortunately, among the millions of North Americans indulging in this custom, many are also Muslims. This article will shed some light on the significance and origins of Hallow'een, and why Muslims should not participate in it.

Origins of the Hallow'een Festival

The ancient Celtic (Irish/Scottish/Welsh) festival called Samhain is considered by most historians and scholars to be the predecessor of what is now Hallow'een. Samhain was the New Year's day of the pagan Celts. It was also the Day of the Dead, a time when it was believed that the souls of those who had died during the year were allowed access into the "land of the dead". Many traditional beliefs and customs associated with Samhain continue to be practiced today on the 31st of October. Most notable of these customs are the practice of leaving offerings of food and drink (now candy) to masked and costumed revelers, and the lighting of bonfires. Elements of this festival were incorporated into the Christian festival of All Hallow's Eve, or Hallow-Even, the night preceding All Saint's (Hallows') Day. It is the glossing of the name Hallow- Even that has given us the name of Hallow'een. Until recent times in some parts of Europe, it was believed that on this night the dead walked amongst them, and that witches and warlocks flew in their midst. In preparation for this, bonfires were built to ward off these malevolent spirits.

By the 19th century, witches' pranks were replaced by children's tricks. The spirits of Samhain, once believed to be wild and powerful, were now recognized as being evil. Devout Christians began rejecting this festival. They had discovered that the so-called gods, goddesses, and other spiritual beings of the pagan religions, were diabolical deceptions. The spiritual forces that people experienced during this festival were indeed real, but they were manifestations of the devil who misled people toward the worship of false idols. Thus, they rejected the customs associated with Hallow'een, including all representations of ghosts, vampires, and human skeletons - symbols of the dead - and of the devil and other malevolent and evil creatures. It must also be noted that, to this day, many Satan-worshippers consider the evening of October 31st to be their most sacred. And many devout Christians today continue to distance themselves from this pagan festival.

To be continued....Part 1 of 3

Source: Troid

Wednesday, October 21, 2009

Leeds 1 Day Mini Conerence


By Abu Khadeejah Abdul Waahid

HOW TO ACT UPON THE  2 TESTIMONIES & THEIR CONDITIONS (Shahadah) A general advice for Muslims & New Muslims.
By Abu Idrees Muhammad

(SHIRK - Making partners with Allaah & believing they have a share in anything that only belongs to Allaah alone .
By Abu Hakeem Bilaal Davis



ENQUIRIES:  07895 888 368



Sunday, October 18, 2009

The Death of the People of Hell

How will the people in the Hellfire end up?

Will anyone die in Hell? Is there any saheeh hadeeth to that effect or not? If it is true, then what is the nature of this death, and to whom will it happen?

It was reported in Saheeh Muslim that Aboo Sa’eed al-Khudree (may Allaah be pleased with him) said:

"The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘As for the people of Hell, they are its inhabitants, and they neither live therein nor die. But there are people who will enter Hell because of their sins – or mistakes – so Allaah will cause them to die once, then when they become like coal, He will give permission for intercession (for them). They will be brought group by group to the rivers of Paradise. Then it will be said: "O people of Paradise! Pour water on them." Then they will grow like seeds (i.e., the seeds of herbs and aromatic plants, or it was said, small plants that grow in between grasses, or it may mean wheat).’"

The scholars said: "What is meant by the people of Hell are its kaafir inhabitants, who will never come out of it and never die at all.

Allaah says (interpretation of the meaning):

"But those who disbelieve (in the Oneness of Allaah), for them will be the Fire of Hell. Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!" [Faatir 35:36]

But those who disbelieve (in the Oneness of Allaah), for them will be the Fire of Hell. Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!" [Faatir 35:36]

As for the sinners among those who believe in the Oneness of Allaah, those who have committed major sins (kabaa’ir), they will be punished in accordance with the degree of their sins for a period decreed by Allaah, then they will die a lesser death such that they no longer feel anything, for a period decreed by Allaah. Then they will be brought out dead, turned into coals and carried like luggage, and they will be thrown into the rivers of Paradise and the water of life will be poured over them. Then they will grow, like wheat at first, but quickly, like herbs. Then they will get stronger and be fully formed, and will be taken to their homes in Paradise. And Allaah knows best.

[From Fatawaa al-Imaam an-Nawawee, (p. 84)]

Source: Troid

Thursday, October 8, 2009

The Issue of Saints and the Hearing of the Dead in Islaam

A brief answer to questions on the issues of saints, intercession and hearing of the dead:

Questioner asked:

Can the dead hear, (I was under the impression they couldn't)...? Seeking waseela with saints (while acknowledging that Allah gives all)? I basicaly need to know what the view is on them, and if there were known ikhtilaaf regarding any, or ijma regarding any? recommended sites or links, or books about them...


Wa 'alaykumus-salaamu wa rahmatullaahi.

In the Name of Allaah, the Most Merciful... May His Salaat and Salaam be upon His Messenger...

Allaah the Most High has said, what means:
"Surely you can not make those in the graves hear" (Faatir 35:22)
So here is the general rule - the dead do not hear, as stated clearly by the Knower of all things.

Then, there are some specific exemptions from this general rule, like the defeated enemies of the Prophet (sallallaahu 'alayhe wa sallam) being addressed in the well at Badr, and the dead hearing the footsteps of those at their burial walking away. These two specific exemptions have been authentically reported by the Messenger of Allaah (sallallaahu 'alayhe wa sallam).

Combining the texts is quite simple, from the easiest ways of combining texts that some people feel have some kind of contradiction is a principle called "'Aamm and khaass". The general rule has been stated by Allaah in His Book, and VERY specific cases were exempted from that generality.

So the dead can not hear - as a general rule - however, at the time of burial, the deceased can hear the footsteps of those walking away from his burial.

And again, the dead can not hear - as a general rule - however, at the time of defeat, the Prophets would declare the promise of Allaah to be true, and ask the defeated enemies who were killed to testify to that. (NOTE: without waiting for an answer!!)

A simple question here:

Could these two texts allow us to consider the Statement of Allaah to be abrogated?

The answer:

That would mean abrogation in a fact of the unseen, and the scholars mention that this concept is outside of the field of abrogation. It would be like Allaah saying, what means, "The dead can not hear," and then saying, "Actually they can." Abrogation is limited to fiqh rulings and can not be considered in issues of 'aqeedah and information about the ghayb (like descriptions of the Hereafter or stories of the past). So to claim abrogation in this case is totally invalid.

Another question:

What kind of actions did these texts produce from the Prophet (sallallaahu 'alayhe wa sallam) and the Companions, from what is authentically reported?

Did these two texts lead anyone - even one Companion - to seek things - even one thing - from the deceased? Or to do "waseelah" through any of the deceased?

More clearly - the Prophet (sallallaahu 'alayhe wa sallam) was our example, showing us all ways to gain nearness to Allaah, by his example he led us! Did he go to the graves of the previous prophets and seek anything from them or through them? If that were the intended understanding in Islaam, would it not have been his job to lead by example and show us how to ask the deceased, the manners, the limits, etc. by his example as he did in all important affairs of the Religion? And would not the noble Companions have busied themselves transmitting that and acting upon it?

The answer is obvious: That was not his understanding! Or theirs! They were told of the status of some of their beloved who passed away, like Sa'd ibn Mu'aath for example, and others who were defined as people of Paradise! Obviously awliyaa' of Allaah, beloved to Allaah, forgiven, and Allaah was pleased with them. These are the righteous of whom we have not a shred of doubt about their piety - people of Paradise who died as martyrs! So this would be the perfect occasion - if it were legislated - to request something from one of them or "through" them. Yet, look for the reports - you find nothing!

So the question arises - Is it that the Prophet (sallallaahu 'alayhe wa sallam) and his companions did not understand properly and therefore they lost out on a big opportunity - while the people of "tawassul" of today who ask Allaah for things "through" the deceased have properly understood the issue in a more complete and thorough way, better in understanding and practice than those who received and witnessed the revelation as it came down!?

The answer again is clear. The Prophet (sallallaahu 'alayhe wa sallam) was correct. He was honest and dedicated to showing the Muslims every single way to draw near to Allaah, and this way is not from them.


Actually, this way of seeking things from Allaah alone "through" the deceased was indeed practiced by some of the people in the time of the Prophet (sallallaahu 'alayhe wa sallam). So I guess I have to admit it does have a precedence. The people of Makkah used to ask Allaah alone for their needs, yet they used to make "tawassul" through the deceased. Allaah recorded their reason for doing so in the Qur'aan, what means:

"They would say, 'These are our intercessors with Allaah.'" (Yoonus 10:18)

While they believed clearly that only Allaah provided for them, only He created them and everything else, only He causes life and death, and thus, their requests were made TO Allaah alone, meaning they did not ask the deceased to forgive them, they did not ask the deceased for wealth, children, or anything, rather they only requested things from Allaah alone! Yet their request TO Allaah alone were made THROUGH others, and they said, "These are our intercessors with Allaah." To them, this did not violate or oppose their belief in Allaah's Sole Lordship.

So this practice that existed in the time of the Prophet (sallallaahu 'alayhe wa sallam), which is similar to what many people who ascribe to Islaam today endorse - to use such and such pious person as an intercessor, and ask Allaah THROUGH him... was this practice accepted and endorsed, discouraged, or prohibited in the time of the Prophet (sallallaahu 'alayhe wa sallam)?


You should now acknowledge that we have arrived at the heart of the matter and the answer to confusion related to this issue is about to become very clear by Allaah's Permission!

The answer:

This practice was not endorsed or accepted. Nor was it discouraged. Nor was it simply prohibited as being haraam! Instead, it was made as an example of THE SIN that Allaah will not forgive, THE CRIME against the Beneficent Lord that leads to eternal punishment, and THE VERY ACT that drew the lines of battle between the people of tawheed - the Prophet (sallallaahu 'alayhe wa sallam) and his purely monotheist following (may Allaah be pleased with all of them) and the polytheists who refused to abandon their intercessors and make their worship for Allaah alone!

Regarding their requests from Allaah through these intercessors, they said, as Allaah recorded in His Book, what means:

"We only worship them to draw nearer to Allaah" (Az-Zumar 39:3)

Now remember when I said that this actions was "similar" to the practice of some of the people who ascribe to Islaam today who endorse this sort of so-called "tawassul"... I did not say "identical" but rather "similar" for a reason. There are some very important differences between them and the people of today.

1) The people in the time of the Prophet (sallallaahu 'alayhe wa sallam) knew what they were doing was worship, and they knew that it was in direct contradiction to the message of "laa ilaaha ill-Allaah" they were being invited to, and thus they fought him over it with their lives and wealth.

2) The people of today who do this while ascribing to Islaam believe their practice is endorsed by Islaam!! And they believe they are worshipping Allaah upon tawheed! So, as pointed out by our scholars, the people of today who worship Allaah "through" the deceased are more ignorant of the meaning of Islaam than the polytheists of Makkah who fought against our Messenger (sallallaahu 'alayhe wa sallam)!

3) Furthermore, the people of today sometimes use intercessors that were irreligious themselves, sometimes even polytheists who taught shirk, while the people of Makkah used angels and prophets to intercede for them (which was/is still shirk).

From these few points, you can see how even the polytheists of Makkah who fought against the Prophet (sallallaahu 'alayhe wa sallam) were more knowledgeable about the meaning of worship, tawheed, shirk, and thus Islaam, than the modern endorsers of so-called "tawassul" through the deceased.

In Conclusion

I hope that these simple lines have cleared some confusion about this matter. May Allaah bless you all and grant us understanding in His Religion.

May He grant us knowledge of what is right, and the humility, courage, patience, and strength needed to follow it with our hearts and limbs. And may He also grant us knowledge of what is wrong, and the humility, courage, patience, and strength needed to oppose it with our hearts and limbs!

And Allaah Most High knows best, may His Salaat and Salaam be upon His Final Messenger to Mankind.

Recommended reading on the specific topic: "Kashf ash-Shubuhaat", the text itself is very clear on the topic, loaded with Qur'aanic quotes. Read the entire text first before reading any lengthy explanations.[1]


[1] Written on 3rd Shawwaal 1430 (22nd Sept. 2009).

By Abul-'Abbaas Moosaa Richardson

Source: Troid

Friday, October 2, 2009

New Website -

Which is a single location for all the statements from the Book of Allaah, the Sunnah, the Companions,
The Taabi'oon, the Salaf as a whole, and the Later Scholars regarding the Uluww of Allaah, the Most High, above His creation, above His Throne - inclusive of refutations of the doubts of the Jahmiyyah, past or present inshaa'Allaah.

Please visit, share and spread EVERYWHERE!

Thursday, October 1, 2009

Canadian Seminar: How to Maintain as a Muslim Youth

How to Maintain as a Muslim Youth: Youth-based lectures on important issues facing Muslim teenagers and young adults.

Dates: Friday Oct. 2nd to Sunday Oct. 4th 2009 Re-scheduled for Friday Oct. 23rd to Sunday Oct. 25th 2009 due to unforseen circumstances, we apologise for any inconvenience.

Location: Masjid al-Furqaan & Islaamic Centre (TROID) 874-A Weston Rd. Toronto, Canada (Weston/Black Creek) Google Map

Telelinks: TBA
Speakers: Abu Hakeem Bilaal Davis and Abu Khadeejah 'Abdul-Waahid Alam (from Birmingham, UK)

Seminar Themes:
  • The Fitnah of Being Muslim in High School/University
  • Peer Pressure/Friends - Can Make/Break Your Islaam
  • Using your Youth Wisely
  • How the Salaf Spent their Youth
  • Identifying the Middle Path Amidst the Multiplicity of Muslim Groups/Movements
  • Sticking to the Jama'aah
  • Seeking Knowledge and Travelling to Study
  • Our Relationship with Our Parents: Honour, Respect and Good Da'wah

Schedule (Local & Online via Paltalk):

All Times EST (+5 BST -3PST)

For online attendance: go to Paltalk Room: Religion & Spirituality > Islam > troid org room

Fri. Oct. 23rd
13:30 Abu Khadeejah, Jumu'ah Khutbah
19:15 Abu Hakeem, Lecture 1
20:40 Abu Khadeejah, Lecture 1

Sat. Oct. 24th
14:00 Abu Hakeem Lecture 2
17:00 Abu Khadeejah Lecture 2
19:15 Abu Hakeem Lecture 3
20:40 Q&A Session (Abu Khadeejah/Abu Hakeem)

Sun. Oct. 25th
14:00 Telelink (TBA)
17:00 Abu Khadeejah Lecture 3
19:00 Abu Hakeem Lecture 4
20:30 Closing Advice/Q&A (Abu Hakeem & Abu Khadeejah)

Source: Troid

Monday, September 28, 2009 Website Update - NEW ARTICLES now LIVE!

Available to download in PDF Format, the New Albaseerah Knowledge Base will be regularly updated with articles and translations from the Scholars of Ahlus Sunnah.

Click Here to Visit our new Article Section


A False testimony of Faith (hypocrisy and the shahadah)

The likeness [of the munâfiq] is as the likeness of one who kindled a fire; then, when it lighted all around him, Allâh took away their light and left them in darkness. So they could not see. They are deaf, dumb and blind, so they return not [to the Right Path]. (Quran 2:17)

Qatâdah – Allâh’s mercy be upon him – said:
This is the likeness Allâh has given of the Hypocrite (munâfiq); he says lâ ilâha illallâh and with it marries into the Muslims, inherits from the Muslims, fights alongside the Muslims, and protects his blood and wealth. But when death comes, [the testimony of faith] has no basis in his heart, and no reality in his actions, so the munâfiq is stripped of it at death and left in darkness and blindness wondering therein, just as he was blind about the right of Allâh and obedience to Him in his worldly life and deaf to the truth.
Al-Tabarî, Al-Tafsîr.

Source: Sayings of the Salaf

Follow Sayings of the Salaf on Twitter an stay up to date with their site:

Thursday, September 24, 2009

The ALL NEW Salafi Audio Website is now LIVE!

Each lecture is only 50 Pence (UK), that's less than a US Dollar and less than a Euro! And if you want us to rip it to CD for you and post it to your home, just choose the CD option and we'll post it out to you.  Just purchase a starting credit of only 2 UK Pounds - and that will entitle you to download 4 audios. Thereafter all you need to do is top-up your AUDIO CREDIT as and when you need it.

Visit Salafi Audio Now!

Source: Salafi Audio

Allaah Has Combined All of Medicine (at-Tibb) in One Verse of the Qur'aan

All praise is due to Allaah and may the prayers and salutations be upon His Messenger, to proceed:

Allaah the Most High said, "...And eat and drink and be not excessive (therein)..." (al-A'raaf 7:31)

Ibn Katheer commented upon this verse:

One of the Salaf said: Allaah has combined the entirety of medicine (at-tibb) in half a verse, "And eat and drink and be not excessive..."

Al-Qurtubi commented upon this verse, after mentioning that excessive eating is makrooh (disliked), he mentions the benefits of eating little:

... In eating little there are many benefits. From them that a man becomes of sounder body, of better memory, purer in understanding, (requiring) less sleep, and lighter in (his) soul...

Then he mentioned the harms of eating excessively:

... and in eating much there is the overstuffing of the stomach and putrefaction of undigested food, and from this the variety of diseases are produced, and thus he requires treatment more than what the one who eats little requires. Some of the physicians said, "The greatest treatment (dawaa') is (appropriate) estimation of food." And the Prophet (sallallaahu alayhi wasallam) has explained this meaning sufficiently and completely which does away with the speech of the physicians, so he said, "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath."...

Then a little later al-Qurtubi says:

And it is mentioned that (the caliph) ar-Rasheed used to have a shrewd Christian physician who said to Alee bin Hasan, "There is not in your Book (the Qur'aan) anything of the knowledge of medicine, and knowledge of is of two types, knowledge of the religions and knowledge of the bodies." So he said to him, "Allaah has combined all of medicine in half a verse in our Book." So he said, "What is it?" He said, "The saying of Allaah, the Mighty and Majestic: And eat and drink and be not excessive."...

And Imaam ad-Dhahabi in his book "at-Tibb an-Nabawi" (p. 34-35) says:

The Prophet (sallallaahu alayhi wasallam) said: "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath." This was reported by an-Nasaa'ee and at-Tirmidhee, who said, "Hasan Saheeh" ... and this is one from the aspects of preserving health.

Alee bin Hasan said:

"And Allah, the Sublime and Exalted has combined the whole of medicine in (just) half a verse, so He, the Most High said, "And eat and drink and be not excessive..."

And you can refer to an earlier article on the same subject, from the words of Ibn Rajab al-Hanbali, as well as this article from the speech of Ibn al-Qayyim.

Source: Healthy Muslim

Monday, September 21, 2009

Lesson this Friday at the Albaseerah Centre

Lesson on Friday
"Sufficiencyin Creed. The Guide to the Straight Path" Of Imaam Ibn Qudaamahal-Maqdisee [d.620H] With explanations of Shaikh Saalih al-Fawzaan,Shaikh Saalih bin 'Abdul-'Azeez Aalis-Shaikh and Shaikh Uthaimeen Readby Abu Iyaad Amjad Rafiq @ 7:30pm, Friday 25th September 2009

(Separate Seating for Brothers and Sisters ALL WELCOME)

Location: The Albaseerah Centre (Next to the Salafi Bookstore)

Address: 147 Lumb Lane, Bradford, BD8 7SP

Tel: 01274 395007



Saturday, September 19, 2009

Announcement of Eid ul-Fitr 2009/1430 AH has been advised via sources in the Kingdom of Saudi Arabia , that the official High Judiciary Council of Saudi Arabia has made an announcement with regards to the day of Eid ul-Fitr which will be on Sunday the 20th of September 2009.

The details for Eid Prayers in Bradford are as follows:-

Sunday 20/09/2009  at 9:00am sharp

LISTER PARK (Basketball Courts),  BRADFORD 9.

Please view the link below for directions to Lister Park. On North Park Road, on the side of Lister Park, proceed until you see the basketball courts.


Important: Please remember to bring your own matts to put on the ground!

Please bring yourselves, your families and friends. All enquiries please contact 01274 395007 or email


Aboo Sa'eed al-Khudree said: "The Messenger of Allah on the days of `Eid-ul-Fitr and `Adhaa, used to go out to the musallaa and the first thing that he would begin with was the prayer..." Reported by al-Bukhari (957), Muslim (889), and an-Nasaa'ee (3/187)

The renowned scholar ibn Haajee al-Maalikee said:
"The past Sunnah with regards to the 'Eid prayer is that it should be performed at the musallaa. This is because the Prophet (sallallahu alayhi was salam) said: 'Prayer in my masjid is a thousand times better than prayer anywhere else except the Masjid-al-Haram.' (Bukhari & Muslim) Despite this great excellence he (sallallahu alayhi was salam) went out (to the musallaa) and left his masjid." (al-Madkhal (2/283)

Imaam ibn Qudaamah al-Maqdasee (al-Mughnee (2/229-230) said:
"The sunnah is to pray the 'Eid prayer at a musallaa. 'Alee (may Allaah be pleased with him) ordered this and al-Awzaa'ee and the people of ra'y preferred this opinion. It is also the opinion of ibn Mundhir."

The Prophet (salallaahu 'alayhi wassallam) said:
"Let the free women, the virgins, and the menstruating women go out to attend the 'Eed prayer, and witness the goodness and the supplications of the believers. As for the   mentruating women, they should stay away from [praying on] the musallaa." - Bukhaaree

Thursday, September 17, 2009

Final Days Of Ramadhaan & The Eid Day

A khutbah delivered a few days before the end of Ramadaan. A clarification of the intent of Ramadaan and the how a true believer should behave. Also an informative guide to the days leading up to Eid, such as the paying of Zakaatul-Fitr, the Eid prayer and its rulings, the attitude of a Muslim, the dress code and the glorification of Allaah.

Play Audio

Source: Salafi Audio

Monday, September 14, 2009

Saying Ameen in the Qunoot

In the Hadeeth from Ibn Abbas (RadhiAllaahu anhu) who said that the Messenger of Allaah (sallAllaahu alayhi wa sallam) made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat o that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Additional evidence

Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:
The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’ [‘al-Mudouwanah’ (1/103]

Imam Ahmad said:
‘The Imam makes Dua’ and those behind him say Ameen’ [‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]

Shaykh Uthaymeen said:

‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger (sallAllaahu alayhi wa sallam) used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it ou aloud.

This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’ [‘Sharh al-Mumtaa’ (4/47)]

Compiled & translated By Abbas Abu Yahya

Thursday, September 10, 2009

Clarifying the Distinction Between the Wasiyyah (Will) and the Irth (Inheritance)

From the Book of Allaah:

“After (the distribution of) a wasiyyah that was intended, or a debt” [1]

In this verse, Allaah lays down the legislation for how irth is to be distributed. Then, He legislates that the irth is to be distributed after any wasiyyahs or debts. In the next aayah as well, Allaah repeats this distinction three more times.

From the Sunnah of the Prophet (sallallaahu ‘alayhe wa sallam):

“Verily Allaah has given every person his true rights, so there can be no wasiyyah for a waarith (one who receives irth), and the child is for the (owner of the) bed, and the fornicator gets the stone (ie. nothing)…” [2]

Here the Messenger (sallallaahu ‘alayhe wa sallam) forbids the one who receives irth from also receiving a wasiyyah. So obviously they are two separate things with different rulings.

What exactly is a wasiyyah then?

Muhammad ibn Ahmad Al-Hafeed (d.595), the author of Bidaayatul-Mujtahid, said:

“The wasiyyah, in a nutshell, is a man giving a gift from his wealth to another or a group of people after his death, or that he frees his slave, whether he mentions the word ‘wasiyyah’ specifically or not.” [3]

So the wasiyyah is that which is given to someone according to the wishes of the deceased. It can be expressed verbally or in writing, and then it is witnessed. In the West, it is similar to when a man writes someone in his will to receive his house, car, or a sum of money.

We have been prohibited from taking the irth of the kuffaar, according to the hadeeth:

“The Muslim may not take the irth of the kaafir, nor may the kaafir take the irth of the Muslim.” [4]

Does this prohibition also include the wasiyyah as well? Let us look to some of the statements of the scholars.

The statements of the scholars concerning a Muslim’s wasiyyah to a kaafir

With regards to a Muslim giving a wasiyyah to a kaafir, then the scholars have unanimously agreed that it is permissible. Ibn ‘Abdil-Barr said:

“There is no differing among the scholars, that I know of, over the permissibility of a Muslim giving a wasiyyah to his kaafir relative, since they do not inherit from him. And Safiyyah bint Huyay gave a wasiyyah to her Jewish brother.” [5]

Ibn Qudaamah Al-Maqdisee (d.620) said:

“The permissibility of a Muslim giving a wasiyyah to a thimmee has been reported from Shurayh, Ash-Sha’bee, Ath-Thawree, Ash-Shaafi’ee, Ishaaq, and the Hanafees. I do not know anyone who differed with them.” [6]

Al-Maardeenee (d.912) said:

“It (the wasiyyah) is allowed to be given to the poor people of a specific area, or a band of them, and to a thimmee, a young child, or an insane person by agreement of the scholars.” [7]

The statements of the scholars concerning the kaafir’s wasiyyah to a Muslim

The scholars have also agreed that a Muslim may accept the wasiyyah of a kaafir. Ibn Al-Munthir (d.318) said, relating a consensus:

“All of the people of knowledge that we take from have agreed that the wasiyyah of a thimmee (a Jew or a Christian living under Islaamic rule) is permissible, so long as the thing given itself is permissible to possess.” [8]

Muhammad ibn Ahmad Al-Hafeed (d.595), the author of Bidaayatul-Mujtahid, said:

“And the wasiyyah of a kaafir is permissible to take according to them (the imaams), so long as the wasiyyah is not something haraam in itself.” [9]

Ibn Qudaamah Al-Maqdasee said:

“So when it is permissible for a Muslim to give a wasiyyah to a thimmee, then a thimmee’s wasiyyah to a Muslim, or to another thimmee, has even more right.” [10]

Muhammad ibn Saalih Al-‘Uthaymeen (d.1421) said:

“If someone asks, ‘How can one’s parents not be considered waariths?’ The answer: That is possible, like when the mother or father has a different religion, then they do not take any irth, rather they can be given a wasiyyah.” [11]

In Conclusion

If one of Fulaan the Muslim’s kaafir relatives dies, and he/she left for Fulaan a sum of money or some kind of property or wealth, having specified it for Fulaan, either in writing or by speech or gesture, and, as a result, that wealth is then offered to Fulaan, then it is permissible for Fulaan to accept it, and it is from Allaah’s halaal provisions for him. And Allaah is Al-Muwaf-fiq.

The next question that we need to have answered in this thread is:

What if the kaafir relative specifies Fulaan to receive more than one-third of his/her wealth? The Prophet (sallallaahu ‘alayhe wa sallam) forbade us from giving someone more than one-third of our wealth as a wasiyyah. The scholars have two positions with regards to the one who left a wasiyyah of more than one-third:

1) Only up to one-third may be given, and the rest is to be distributed as irth.

2) The entire wasiyyah can be given only with the consent of all the inheritors. If they do not agree, then only up to one-third is given and the rest is distributed to the inheritors.

So then does this apply to the kaafirs? Do we restrict them to one-third as well? If Fulaan’s kaafir relative leaves everything as a wasiyyah for him, can he take it? May Allaah assist us in finding answers from the people of knowledge for these important questions!


[1] Soorah An-Nisaa’ 4:11

[2] Saheeh Sunan At-Tirmithee (2120)

[3] Bidaayatul-Mujtahid (4/180)

[4] Al-Bukhaaree and Muslim

[5] At-Tamheed (13/239)

[6] Al-Mughnee (8/512)

[7] Irshaad Al-Faaridh (p.275)

[8] Al-Ijmaa’ (p.275)

[9] Bidaayatul-Mujtahid (4/173)

[10] Al-Mughnee (8/512)

[11] Tafseer Soorah Al-Baqarah (2/309)

Originally posted on - added to at author's request.

Source: Troid

Wednesday, September 9, 2009

The ruling on whoever only fasts and prays during Ramadhan


If a person is active in fasting and praying only during Ramadhan, but he leaves off the prayer as Ramadhan ends, does he have a fast?


The prayer is a pillar from the pillars of Islam, and it is the most emphasized pillar after the two Testimonies of Faith. It is from the mandatory duties upon the individuals, and whoever abandons it while rejecting its obligation or due to laxity or laziness, then he has disbelieved .In reference to those who fast Ramadhan and they only pray during Ramadhan, then this is an attempt to deceive Allah. What wicked people these are who do not know Allah except during Ramadhan. Thus, their fast is not acceptable while they are abandoning the prayer outside of Ramadhan.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Page no, 247 Vol: 2

Source: Fatwa Islaam

Monday, September 7, 2009

The Inner Secrets of Fasting (Part 5)

Characteristics of the more Specific Fasts:

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

This concludes this 5-Part Series of Articles, Previous Parts of this Article:
Part 1
Part 2
Part 3
Part 4

Source: Troid

Saturday, September 5, 2009

The Inner Secrets of Fasting (Part 4)

Recommended Fasts:

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).

[8] Related by Muslim

Source: Troid

Thursday, September 3, 2009

Dar Al Iman Masjid Appeal (London UK)

Request From Dar Al Iman to all our beloved brothers at all the Salafi Centres in the UK

Assalamu alaykum wa rahmatullah wa barakatuh,

Dar Al Iman is a salafiorganisation in North West London and by the Praise of Allaah we have been running for about 6 years.

We have been and still are in a desperate need of a place in order to promote and propagate the Quran and Sunnah upon the understanding of the Salaf-us-Salih.

Currently we do not have a salafi masjid in our locality and therefore the dawah to the straight path is very limited. However the Ahl-ul-Bidah and the Hizbeyeen are fast establishing masjids, centres and schools throughout London so as to propagate their evil falsehood amongst the muslim communities.

Dear respected brothers and sisters, after many years of striving; we are now Alhamdulillah in a position to purchase a property in Harrow (NW London). This property will initially be used as a masjid conducting the 5 daily prayers as well as the Jumah prayer. Many other activities will also insha'Allah be carried out. Some of which are: regular Quran and Arabic lessons as well as Islamic lectures at all levels, lessons with our respected scholars, a nursery for children, workshops for the youth and counselling.

Up until now, it has been very difficult to find a suitable D1 (public use) property in a good location. This has primarily been due to the following reasons:-

(1) D1 (public use) properties are rare and difficult to find.

(2) Although we have managed to find a few, they have been very expensive, (approx. a million pounds).

(3) This area (Harrow) is generally expensive in comparison to other areas with in London.

And now, walhamdulillah an excellentopportunity has arisen for us. We have managed to find a good property (D1) costing only 375,000 pounds. This property is: in excellent condition, spacious, consists of about 10 good-sized rooms, there is no need for renovation work or any planning permission from the local council. Furthermore, the building can be effective and put into use immediately.

We are in a desperate need for this sum of money and are therefore reaching out to all our salafi brothers and sisters. We especially urge organisations that know and realize the importance of establishing salafi masjids and centres to promote, propagate and spread this blessed manhaj.

So, we write this letter requesting from all our salafi brothers and sisters to give us a quick responsewith one or both of the following 2 options:

(1) Donation (of any amount)
(2) Loan (of any amount)

Please Note: An immediate response is required (by Monday 07/09/09). This is due to the agent requesting proof to show that we have sufficient funds to purchase this property. Please also bear in mind that other people have also made offers to this agent for the purchase of this property.

Please also ask others who may be able to help in this noble cause in this blessed month of Ramadan.

May Allaah azza wa jalla reward you greatly for all your efforts, help, time and consideration.

Contact Details

Abu Sarah (Monis): 07949433305

Abu Ilyaas (Awais): 07876146843

Dar Al-Iman (UK)
Tel: +(44)7949 433305