Thursday, March 31, 2011

Shaykh Ahmad an-Najmee: Osama bin Ladin is a Filthy Devil

The late Shaykh Ahmad bin Yahyaa an-Najmee (rahimahullaah) was asked:

Some people claim that Bin Ladin is the awaited mahdee (leader) and they grant him the title "Chief of the Believers". So what is your advice in this [matter]?

The Shaykh responded:
These (ones) are the devils (shayaateen). They are the devils. Bin Ladin is a Shaytaan Khabeeth (a filthy devil), a Kharijite (a renegade revolter). It is not permissible for anyone to praise him. Anyone who praises him, then this is evidence that he is a Kharijite just like him ... anyone who praises him, then this is evidence that he is a Kharijite just like him.

The view of orthodox Muslim scholars is that the contemporary groups characterized with extremism in takfir and jihad are "brethren of the devil" - they are those who have adopted the end result of the distillation of the ideologies of Vladimir Lenin, Alexis Carrell and Mawdudi taking place in the mind of Sayyid Qutb, subsequently expressed in his books, and then trying to justify these evil ideologies by drawing upon texts from the Qur'aan and the Sunnah.

It is obligatory upon all Muslims to warn from their evil and to banish them and their evil from the society, following the advice and guidance of the scholars in that for they are a calamity upon the Ummah.

Saturday, March 26, 2011

Firdaws Is The Highest Place in Paradise and the Throne of ar-Rahmaan is Above It

From Abu Hurairah (radiyallaahu anhu) from the Prophet (sallallaahu alayhi wasallam), who said: "Whoever believes in Allah and His Messenger, establishes the prayer and fasts the month of Ramadan will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's cause or remains in the land where he is born." The people said, "O Allah's Messenger! Shall we inform the people with this good news?" He said, "Paradise has one-hundred levels which Allah has reserved for the Mujaahideen who fight in His cause, and the distance between each of two levels is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the middle-most and highest part of Paradise. Above it is the Throne of ar-Rahmaan, and from it originate the rivers of Paradise.

Al-Bukhaaree said towards the end of his Saheeh:

Chapter: His, the Mighty and Majestic's saying, "And His Throne was over the water", and He is the Lord of the Mighty Throne.
Then he said:

And Mujaahid said, "Istiwaa, meaning 'alaa, rose over the Throne.
Source: "Mukhtasar al-Uluww" of adh-Dhahabee (p. 101).

Source :

Tuesday, March 22, 2011

The Jinn Are the Offspring of Iblees (Satan) and Can Appear in Many Different Forms

Shaykh ul-Islam Ibn Taymiyyah said, as quoted in "Fath ul-Mannaan Fee Jam'i Kalaami Shaykh il-Islaam Ibn Taymiyyah an il-Jaann", a compilation of all the statements of Ibn Taymiyyah regarding the Jinn, (p. 55-56):

 All praise is due to Allaah. That which is in the Qur'an is that they (Jinn) see mankind from where mankind do not see them, and this is true, which necessitates that they see mankind in a condition that mankind do not see them, and this does not mean that mankind do not see them in (any particular) condition (at all), rather the righteous and other than the righteous can sometimes see them, but they do not always see them. The "shayaateen", they are the rebellious amongst the men and Jinn. And all of the Jinn are the offspring of Iblees, and Allaah knows best.

Refer to Majmoo' al-Fataawaa (15/7). The Jinn are seen by men only when they take a particular form, since men cannot see Jinn in their original form.

In the above book ("Fath ul-Mannaan"), the compiler brings some narrations pertaining to Iblees being the father of the Jinn:

From them, the saying of Ibn Shihaab (az-Zuhree) quoted by Abu ash-Shaykh in al-Adhmah (5/1644), commenting upon al-Kahf (18:50), that, "So Iblees (Satan) is the father of the Jinn, just as Adam is the father of men...", also reported by as-Suyutee in ad-Durr al-Manthoor (4/227).

And from al-Hasan al-Basri, that he said, "Iblees was not from the Angels, not even for the (length of) a blinking of the eye, ever. But he is the origin (source) of the Jinn, just as Adam is the origin of men." Reported by at-Tabari in his tafsir (15/260).

And also a little earlier in the book (pp. 51-52), from the saying of Ibn Taymiyyah:

And the Jinn can appear in the form of men and animals. So they appear in the form of snakes, scorpions and others. And in the form of camels, cows, sheep, horses, mules, donkeys. And in the form of birds, and in the form of the sons of Adam...

See Majmoo' al-Fataawaa (8/458, 10/406 onwards, and 13/78 onwards) and Minhaj us-Sunnah (8/262). And the Jinn can also be seen by animals, such as donkeys and dogs, as occurs in the Sunnah.

Source :

Thursday, March 17, 2011

Question to Shaikh Saalih Al-Fawzaan (May Allah preserve him) at the end of the lesson in Tafseer Hizb Al-Muffasal on 12/3/1431 corresponding with 14/2/2011.

The Question: He (the questioner) says: An imam in our country says that Adam had a father and mother. And they resembled a human being. His question:- Is the prayer permissible behind this man?

The Answer: This is absurd and false speech. Adam had no father nor mother. Allah created him from dust. As for Hawaa (Eve) then she had a father and no mother, as Allah created her from Adam peace be upon him.  The Mesiah (Jesus) was from a mother and without a father. These are the categories of the created human beings.  From them is the one who was created without father nor mother, and he is Adam. From them is the one who was created from a father and without a mother, and she is Eve the mother of mankind. From them is the one who was created from a mother and without a father, and he is Jesus. And from them are those who were created from a mother and father, and they are the rest of mankind. 

So this one who makes this statement, either he is ignorant and so it is clarified to him and he retreats from this statement, and if he retreats his imamate (leadership in the prayer) is correct.  And if it is clarified to him and he doesn't retreat, then this person is not to be prayed behind because this is deviation from the truth (ilhaad) and rejection of Allah (takdheeb lillaah) the Mighty and Majestic. Allah says that he created Adam from dust, and this one says he was created from a mother and father!!

The Question: The theory that says that the human being was an ape in the past, then he changed into a human ?

The Answer: Likewise, this is deviation from the truth (ilhaad) and a rejection of Allah (takdheeb lillaah) the Mighty and Majestic. The human being, his origin is not from an ape. His origin is that Allah created him from dust.  He created Adam. He is the origin of humanity. He created him from dust. This is made explicitly clear in the Qur'an in many verses. So this deviant (Mulhid) denies and rejects the Qur'an.

Translated by Abu Humaid

Source : Salafitalk

Monday, March 14, 2011

Du'a (Invocation) Is Worship and is Of Two Types: Du'a of Need and Du'a of Worship

Worship ( العبادة) is defined as:

A comprehensive term that incorporates everything that Allaah loves and is pleased with from the statements and actions, both inward and outward.

And thus, worship is of many different types, and they are mentioned in the Qur'an. And when something is declared to be worship, then it is not permissible for it to be directed to other than Allaah, and such worship occurs either in the heart, upon the tongue or through the limbs, all the forms and types of worship fall into any of these three categories.

The greatest of the types of worship is du'a ( الدعاء), "invocation, supplication", and invocation is such that it is accompanied by other forms and types of worship, especially those of the heart, such as love, hope, aspiration, reliance and the likes. And thus, the issue of invocation (du'a) is one that has been dealt with extensively in the Qur'an, in refutation of those who worship others besides Allaah, by making their hearts attached to others besides Him and invoking them (with the presence of such devotion of the heart that is befitting only for Allaah).

Du'a (invocation) is worship

From its proofs are the saying of Allaah:

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
So, call you (O Muhammad and the believers) upon (or invoke) Allah, making (your) worship pure for Him (Alone)... (Ghafir 40:14)
Ibn Katheer commented:

أي فأخلصوا لله وحده العبادة والدعاء وخالفوا المشركين في مسلكهم ومذهبهم

Meaning, make your worship and your invocation purely and sincerely for Allaah alone, and oppose the pagans in their way and their religion.
And the pagans invoke others besides Allaah, hoping for their intercession or seeking them as a means of approach to Allaah, and Allaah refuted this in the Qur'an, and ordered that only He be invoked.

And also the saying of Allaah:

ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
Invoke your Lord with humility and in secret... (Al-A'raf 7:55)
And also the saying of Allaah:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)
Ibn Katheer comments:

يقول تعالى آمرا عباده أن يوحدوه في محال عبادته ولا يدعى معه أحد

The Most High says, commanding His slaves that they single Him out in arena of His worship and that none is invoked alongside Him...
And Ibn Jareer at-Tabari comments:

ولا تشركوا به فيها شيئا , ولكن أفردوا له التوحيد , وأخلصوا له العبادة
...[meaning], and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (Pure Monotheism) and make worship purely and sincerely for Him (alone)...
And also the saying of Allaah:

فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ
So invoke not with Allah another ilah (god, deity) lest you be among those who receive punishment. (Ash-Shu'ara 26:213)
And also the saying of Allaah:

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَى يَومِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاء وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
And who is more astray than one who calls (invokes) besides Allýh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. (Al-Ahqaf 46:6)

And there are many similar verses in this regard, through which it is firmly established that du'a (invocation) is worship and thus is not to be directed except to Allaah alone.

Calling Upon Someone In A Matter In Which They Have Ability

All of the above verses are in reference to supplication (du'a) in such matters that only Allaah alone has the power over and thus whoever invoked others besides Allaah for that in which only Allaah has power over, then he has committed shirk (associationism) and kufr (disbelief), irrespective of whether the one being called upon is living or dead.

As for invoking a living person for that in which he is capable, such as saying, "O so and so, feed me", or saying, "O so and so, give me drink", or saying, "O so and so, help me to carry these goods" and so on, then there is no harm in this.

And whoever called upon one who is dead, or who is absent (i.e. not present there and then) with the likes of these requests (food, drink, assistance and so on), then he has committed shirk (associationism), because the dead and the absent are not able to provide the likes of these affairs, and a person would not have called upon them for these things except due to his belief that they are able to provide these things whilst being absent, and if he had not believed this, he would not have called upon them, rather he would have called upon Allaah alone.

Du'a Is Of Two Types: That Of Need and That of worship

The Scholars explain that du'a is of two types, the first is an explicit request made such as "O Allaah, forgive me!", and "O Allaah provide for me!" and "O Allaah, show mercy to me!" and "O Allaah guide me!" and "O Allaah, grant me a righteous spouse", and "O Allaah grant me success!" and so on. All of these are specific requests, for specific needs and this is called (دعاء المسألة), "The invocation of need". This type of du'a is accompanied with other forms of worship, particularly those of the heart, such as love, hope, aspiration, reliance, awe and the likes.

As the for second, (دعاء العبـادة), "the invocation of worship", then this covers every act of worship in the sense that when you perform any act of worship, whether it is inward, outward, verbal or non-verbal, then even if you are not expressing it explicitly with your tongue, you are nevertheless, by way of the performance of that action, asking from Allaah. For example, by giving charity, which is worship, you are asking, by way of your action, even if you do not verbally express it, for reward, mercy and forgiveness and the likes. And the same applies to all other actions of worship. Thus, this is called "the invocation of worship", in the sense that you are invoking Allaah (silently) through the actions you are performing.

Now both of these two types of worship are intended by the verses that are mentioned above, and when you refer back to the classical commentaries of the Qur'an you find that they use du'a, interchangeably with ibaadah, because that is exactly how it has been used in the Qur'an.

Prohibition of Invoking Others Besides Allaah

From the above, everything that occurs in the Qur'an of the command to invoke Allah and Him alone, praising of those who invoke only Him alone, the prohibition of invoking others, and the absence of any benefit of invoking others besides Allaah, as occurs frequently in the Qur'an, then this applies to both forms of invocation mentioned above.

The issue of invocation is also connected to other forms of worship such as isti'aanah (seeking aid), isti'aadah (seeking refuge) and istighaathah (seeking rescue), and these will be dealt with separately in other articles.

Source :

Saturday, March 12, 2011

Revolutions, Coups and Revolts Were Not the Way of the Righteous Salaf in Repelling Oppression and Tyranny

The vast majority of the groups present today in the field of da'wah try to win the sentiments and support of the people by focusing and pointing their fingers towards the rulers. They make them the scapegoats for all the calamities, evils and ills to befall the Ummah, and subsequently make their methodologies of reform based around coups, revolutions and bringing about the downfall and replacement of governments. All of this is based upon ignorance of the Sharee'ah and ignorance of Allaah's Divine wisdom, and is a mental outlook that is based upon a corrupt underlying aqidah.

The Shaikh and Imaam, Abdul-Lateef bin Abdur-Rahmaan bin Hasan Aal Shaikh - may Allaah have mercy upon them all - said, in powerful words that uncover the confusing doubts in this topic and that refute the one who spreads them from amongst the ignoramuses: 

... And those people - those who are under trial - do not know that with the exception of Umar bin Abdul-Azeez and whoever Allaah willed from among the Banee Umayyah - great mishaps, insolence, taking up arms [against the people] and corruption occurred from most of those in charge [wullaat] of the people of Islaam from the time of Yazeed bin Mu'aawiyah [till the present]. But along with that, the manner and behaviour of the notable scholars and mighty leaders with the rulers is well-known and renowned - they do not raise a hand against giving obedience in that which Allaah and His Messenger have commanded from among the legislated actions and obligatory duties of Islaam. 

And I will give you an example - that of al-Hajjaaj bin Yoosuf ath-Thaqafee, and his affair is well known in the ummah - that of oppression, repression, excessiveness in spilling the blood [of the Muslims], desecration of the Sanctities of Allaah, the killing of whomever he killed amongst the notables of the ummah such as Sa'eed bin Jubair, the besieging of Ibn az-Zubair even though he had sought refuge in the Haram, and making lawful the sacred and sanctified, the killing of Ibn az-Zubair - even though Ibn az-Zubair had given obedience to him and the people of Makkah, Medinah, Yemen, and most of Iraaq had given the pledge of allegiance to him [Ibn az-Zubair] and al-Hajjaaj was only a deputy of Marwaan, and then of his son Abdul-Malik and none of the khulafaa' (successors) had given Marwaan a pledge and none of the influential people, those with power, had given the pledge of allegiance to him (Marwaan). And along with all of this none of the People of Knowledge hesitated in obeying him and complying with him in that in which obedience is permissible from amongst the pillars of Islaam and its obligations. 

And Ibn 'Umar and whoever met al-Hajjaaj were from amongst the Companions of Allaah's Messenger (sallallaahu 'alaihi wasallam), and they never contested with him and nor did they prevent obdedience to him in that by which Islaam is established and by which eemaan is perfected. And it is likewise for those who were also in the era of al-Hajjaaj from among the taab'ieen such as Ibn al-Musayyib, al-Hasan al-Basree, Ibn Seereen, Ibraaheem at-Taimee and those like them from among the leaders of the ummah. 

And the affair continued like this between the leading scholars of the ummah - they would enjoin obedience to Allaah and His Messenger and making jihaad in His path along with every leader [imaam] whether righteous or sinful, as is well known in the books of the fundamental principles and beliefs of the religion. 

And similarly, Banu al-'Abbaas, they conquered the lands of the Muslims forcefully, with the sword - and not one of the People of Knowledge and Religion aided them in that - and they killed hordes of people and many of the creation from among the Banu Umayyah, their leaders and their deputies. And they killed Ibn Hubairah, the ameer of Iraaq and they also killed Marwaan, the khaleefah - and it was reported that the murderers killed around eighty people from the Banu Umayyah in a single day - and then they placed their blankets above the corpses, sat upon them and then called for food and drink. 

So along with all of that the conduct of the leading scholars - such as al-'Awzaa'ee, Maalik, al-Layth ibn Sa'd, 'Ataa bin Abee Rabaah - with those kings is not hidden from the one who has a share in knowledge and realisation. 

And then next generation of the People of Knowledge such as Ahmad bin Hanbal, Muhammad bin Ismaa'eel [al-Bukhari], Muhammad bin Idrees [ash-Shaafi'ee], Ahmad bin Nooh, Ishaaq bin Raahawaih and their brothers ... their occurred in their time what occurred from the kings of the great innovations and the denial of the Sifaat and they were called to [affirm] these things and were put to trial by them] and whoever was killed, was killed such as Ahmad bin Nasr. But along with all of this it is not known that a single one of them raised his hand against obedience [to those kings] and that he saw fit to attack them... 

Source: Ad-Durar as-Sunniyyah fil Ajwibat un-Najdiyyah (7/177-178).