Salafus-Saaliheen سلف صالحين

The Noble Shaykh al-Allaamah Zayd al-Madkhalee (may Allaah preserve him stated):

"Indeed the caller to Allaah is considered a doctor who specializes in treating three well known dangerous abstract sicknesses.

1. The sickness of ignorance which Allaah has warned the seal of the Messengers Muhammad (sallallaahu alayhi wa sallam) as well as His nation from who follow Him (the Prophet) in that. Allaah has said:

"Therefore do not be from the ignorant people."
(al-An'aam: 35)

The Caller To Allaah Is Considered A Doctor

· The person doesn’t place an importance in Islamic knowledge. Therefore, he’s ignorant about the Minhaj.


· He doesn’t accept advice from advisors. Hence, he’s blinded and deceived by the falsehood he does.

· He’s negligent in the importance of correcting Aqeedah and inviting people to sound belief.


· The person is a fanatic towards his leader and takes sides with the people of falsehood and corrupt belief, and with individuals viewing deviant ideologies.

Some Guidelines to Recognize a Person Contradicting the Minhaj of the Salaf

A Summary Of Shaykh Falaah's Response

Assalamu Alaikum

Many brothers have been asking for the translation of the Shaykh's words. Insha Allah, here is a summary of the Shaykh's words until the full translation is made available.

The Shaykh mentions a question presented to Shaykh Wasiullah, and then
corroborated the existence and presence of the exact text of the
question, and whether the questioner is known and whether the entire
answer of the Shaykh has been heard.

The Shaykh then said that the manhaj of the Sahaabah is what is to be
the judge, and he quoted the verse about verifying the information of a
faasiq, and then he said that one must verify the question and verify
the answer.

He said that those who ask questions are of two types, one who asks in
order that he may learn and one who asks in order to get a specific
answer from a Shaykh which agrees what is already with him. There is a
great difference between these two types of questioners.

The Shayk then went on to mention a story of how someone raised the
issue of Shaykh al-Ghunayman who had answered a particular question
(mentioned in a certain way) by saying that the Ash'aris are "Ahl
as-Sunnah in this subject" and which was used by them to say that he
affirms the Ash'aris are from Ahl as-Sunnah. This person said to Shaykh
Falah how come your Shaykh says one thing and you have written a book
called "The Ash'aris are not from Ahl as-Sunnah?" So Shaykh Falah went
home and phoned Shaykh al-Ghunayman and asked him I've heard you say
that the Ash'aris are from Ahl al-Sunnah. After thinking for a short
while Shaykh al-Ghunayman said, yes, I said that when a ruler is an
Ash'ari and he announces jihad is it upon the Muslims to follow him, and
he said, yes, he is to be followed, because in this arena they are
considered to be Ahl al-Sunnah. Shaykh Falah said that this answer
itself is taken from Ibn Taymiyyah who said the term Ahl al-Sunnah is
used in two ways, general and specific. In the general sense all those
who are not Raafidah are said to be Ahl al-Sunnah, but in a specific
sense, it is only those who affirm the attributes etc. who are said to
be Ahl al-Sunnah, (and therefore, the Ash'aris are not Ahl al-Sunnah).

The Shaykh makes the point that this is what they do, they craft a
question in a very specific way to get a specific answer.

The Shaykh then addressed Shaykh Wasiullah's kalam by mentioning the
saying of Imam Malik, everyones saying can be taken or rejected. The
Shaykh mentioned that tathabbut has already been made (verifying the
question and answer and ascribing it to Shaykh Wasiullah).

Then the Shaykh went on to explain that his speech of Wasiullah against
Abu Khadeejah (and Abu Hakeem) is different to what is known by other
Scholars such as himself who have known them for 10-15 years. And the
speech of Shaykh Wasiullah is just mujmal (general). The Shaykh said the
way of the Sahaabah and the Salaf is that only a jarh mufassar is
accepted with respect to one who is known. The Shaykh asked the question
whether Shaykh Wasiullah gave any detail (tafseel) in his jarh and the
answer is no, meanwhile the Shaykh mentioned that Abu Khadeejah is
well-known to the Scholars and has translated books and lectures, and
has tapes, and that he does not know him to have translated books or
tapes of bid'ah. Yet Shaykh Wasiullah said that if you were to attend
this conference with Abu Khadeejah (and Abu Hakeem present and speaking)
it will lead to harm upon you and upon the Salafis. Shaykh Wasiullah
said that he knows Abu Khadeejah for ten years and does not know of
statements he made oppposing Salafiyyah.

Shaykh Falaah Responds to Shaykh Wasiyyullaah's Criticism of Abu Khadeejah, Abu Hakeem and the NJ Conference (translated)

And this doubt has been answered by our Mashaayikh: Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – “When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory.” (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if)

Shaikh Salih al-Fawzan was asked “Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?”. To which he replied,  “There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf.” (Al-Ajwibah al-Mufidah p.16)

Taken from www.spubs.com

Is Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself

Shaykh Rabee' bin Haadee al Madkhali


All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.
Indeed there has appeared from those who claim as-Salafiyyah - who wait in ambush of it and its people - stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

1) - Defence of the People of Major Innovations from al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions) , Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as 'indeed they are trustworthy scholars' and praise their methodologies (Madhaahib). Moreover, upon all of that his ignorant followers still support him.

An Advice And A Reminder For All Those Who Speak In The Name Of Salafiyyah

By : Ash-Shaykh, Al-Imam Muhammad Nasirud Deen Al-Albani

(May Allah rest him Jannah)

Questioner: In relation to choosing the name Muhammad (sallahu alayhi wa salim), did this happen by way of revelation or a vision. And how do we join between the outward contradicting texts in this issue?

Al-Albani : Join what? What is the apparent contradiction, so we can join the two meanings ?

Questioner: Ok, there is one thing we need to be sure of first then we can understand both texts clearly. That is , did the name Muhammad come to his mother by way of a vision? Then She said, “ I will name this child Muhammad?

Al-Albani: That’s superstition, that’s superstition.

Questioner: This idea is superstition?

Al-Albani: Yes, that’s right.

Questioner: There is no text that says this?

Al-Albani: No

How did the Prophet’s Parents choose his name?

مطيع بن الحكم قال كان النبي صلى الله عليه وسلم إذا صعد المنبر أقبلنا بوجوهنا إليه.

Mut’ee bin Al-Hakim (may Allah be pleased with him) said, Whenever the Prophet (sallahu alayhi wa salim) used to ascend on the Minbar we used to turn facing him.”


Collected by Bukhari in Tareek (2102). Al-Albani graded this hadeeth as ebing Saheeh in Silsilah # 2080

An Abandoned Sunnah on Friday at Jumu’ah

المُتَّفِقُ وَ المُفْتَرِقُ

In the name of Allah the Most High and Most Gracious. Praise to the One Who has preserved His religion-Islam. May Allah’s countless blessings be on his Prophet, his household, companions and whoever shadows their path until the Day of Judgment. As for what follows.

Hadeeth is blessing from Allah. In its science there are various studies. Studies such as Takhreej, Jarh wa Ta’dil, Sabiq wa Lahiq and many more. However I would like to mention a science in Hadeeth that relates to narrators of Islam which is overlooked or unknown in the west. That is Al-Muttafiqu wal Muftariq.

Al-Muttafiqu wal Muftariq: is when a narrator’s first name and his father’s name are the same.i.e Khalil ibn Ahmed. There six narrators with this name. Furthermore, it can be when a person’s kunya and lineage are the same, or when a person’s name and kunya are the same, or even when a person’s first name, father’s name and grandfather’s name are all the same and so forth.

The Benefit in this science: Knowing this science of hadeeth prevents a person from thinking that two people are the same or vice versa.

Books authored for this science: Al-Khateeb Al-Baghdadi, Abu Abdullah Muhammad ibn An-Najjar, Abu Bakr Jawzaqee have all authored books about Al-Muttafiqu wal Muftariq.

Hence, since it’s been the way of the people of Hadeeth to write about this topic, I would like to mention a few contemporary scholars who fall under this category of Hadeeth. I have compiled a few which are known to me today. I will only mention the first and last name which are the same; as in western society it's common that we refer to the title, first name and last name only. Therefore I begin with:

1. Al-Ethiopian:

Muhammad Al-Ethiopian: There are two with this name today and both are often confused among publishers and distributors.

1. Muhammad Adam Al-Ethiopi is a known Muhaddith alive today in Mecca. He has authored numerous books in hadeeth, Fiqh, Rijal and language. His most famous work is his explanation for Sunnan An-Nisa’I which totals 40 volumes.
2. Muhammad Al-Ameen Al-Ethiopi is also a known Muhaddith in our time. He has written various books for almost every science of Islam. His most famous work is his explanation for Saheeh Muslim, which is a total of 26 volumes. He follows the same minhaj of An-Nawawee in his explanation of Muslim, except throughout times he’ll cover grammatical points, chains of hadeeth and support the Shafi mathab more than An-Nawawee did.

2. Al-Fawzan:

There are various people of knowledge with Al-Fawzan at the end of their name. And when a person says, “ Shaykh Fawzan”, then automatically Shaykh Salih Al-Fawzan is what’s triggered. Nonetheless, there is a scholar named Abdullah ibn Salih Al-Fawzan alive today who scholars have said is a Muhaddith and Faqeeh. There are two Abdullah ibn Salih Al-Fawzan’s alive today that I am aware of .

1. Abdullah ibn Salih Al-Fawzan: He was born in 1368 in Qasseem in Saudi Arabia and up until 1425 he was a teacher at Muhammad ibn Saud branch in Qasseem. He isn’t just well known for Fiqh, but also grammar and Usul. He has one of the most commonly used explanation for “Al-Waraqat fi Usul Al-fiqh and an explanation for Qatrun Nada . What’s more, the scholars have praised his explanation for Bulughul Maram . It totals 9 volumes. And is an explanation which deals with Takhreej and Fiqh. His website is: http://www.islamlight.net/alfuzan/index.php?option=content&task=view&id=1362&Itemid=52.
2. Abdullah ibn Salih Al-Fawzan: is a younger Muslim who appears on Tv sometimes in Saudi Arabia and on Majd Tv station.

3. Al-Jibreen:

When a person says, “ Shaykh Al-Jibreen, then Sahykh Abullah Al-Jibreen is the one the people think of. At any rate in our time there are two Shaykh Abdullah Al-Jibreens, but their middle names are different. I am mentioning these two here as I recall going out to buy an explanation for Ummdahtul Fiqh from Shaykh Abdullah Jibreen and the worker was confused. So much so, he thought no explanation for the book existed by that author.

a. Shaykh Abdullah Jibreen (may Allah have mercy on him) Sheikh Abdullah Bin Jibreen was born in 1933 in one of the villages of Al-Quwai’iah. He grew up in Ar-Reen town and started his education in 1940. He started memorizing the Holy Qur’an with the help of his father and completed the memorization through Sheikh Abdul Aziz Al-Shithri. He also memorized several religious references. He used to attend lessons by senior Ulema on studying books on the Shariah, literature and history.

He got his secondary school certificate in 1958, a bachelor’s degree in Shariah in 1961, masters degree in 1970 from the Higher Institute for the Judiciary, and a doctorate with excellent grade and honors in 1987. Several judges, teachers and religious callers were taught by him.

He accompanied the late Sheikh Abdul Aziz Bin Baz in most of his lessons in the Grand Mosque and used to give sermons and lead prayers on his behalf at times. Furthermore he was one of the Kingdom’s senior Ulema and a former member in the Ifta Permanent Committee.He died July 13, 2009.

b. Shaykh Abdullah Jibreen: He was born in 1378. He holds a doctorate in Sharia and is a member of the Ifta committee. He currently lectures in Malik Saud University in Riyad. His most famous book is his explanation for Ummdahtul Fiqh, which the Mufti Abdul Aziz Al-Shaykh said, “This explanation shows just how strong in Fiqh and current issues author is.” Also he has written an excellent essay about interacting with non-Muslims.

4. Al-Luhaydan:

Shaykh Al-Luhaydan is mentioned then people often refer to the one who is the Chairman of the Supreme Judiciary Council of Saudi Arabia, and a senior scholar in Riyad. The one people asked Shaykh Rabee about and his reply was, “ You go and ask him about ME!”

1. Shaykh Salih ibn Muhammad Al-Luhaydan : He was born in 1350H in Qassem. He graduated in 1379 from the college of Sharia in Riyad. He was the Mufti Muhammad ibn Ibrahim Al-Shaykh’s secretary after graduating. He is the Chairman of the Supreme Judiciary Council of Saudi Arabia. Here is the Shaykh’s website. Visit it for more benefit and info on his bio. http://lohaidan.af.org.sa/
2. Shaykh Salih ibn Sa’d Al-Luhaydan : He was born in 1372 in Riyad. He is an advisor for the judges at the Ministry of Justice in Riyad. He has authored a few books and one of his most famous books is, “ Jarh wa Ta’dil. He has given Shaykh Ali Reda Ijazah in the science of Hadeeth.

5. Al-Qar’awee:

Al-Qar’awee is well known name among the ulema, especillay in Jizan. There are two Shaykh Abdullah Al-Qar’awees.

1. Shaykh Abdullah Al-Qar’awee: He was born in 1315 in Unayzah. He was known for being the bringer of light to darkness in Jizan. Shaykh Ahmed An-Najmi said , “He was responsible for opening 1200 schools in Saudi Arabia” For more information about this Imam visit: http://www.njza.net/default_ar.aspx
2. Shaykh Abdullah Al-Qar’awee : He was born in 1374 in Buraydah. He is currently and Imam and Khateeb in Buraydah. He has written some very valuable books in Aqeedah, Fiqh and Minhaj. One of his most remarkable works is the organization for the Musnad Imam Ahmed in sections of Fiqh. Its 25 volumes. Here is his website: http://www.qaraye.com/

6. Shakir:

There are two who are known as Mahmoud Shakir.

1. Mahmoud ibn Muhammad Shakir: He was Ahmed Shakir’s brother. A well known scholar and master of the Arabic language. He was from Egypt
2. Mahmoud Shakir: He’s a professor and author of the book Islamic History. He’s from Sham and resides in Saudi Arabia.

8. Shanqeetee:

There are two Muhammad Ameen Ash-Shanqeetee.

1. Muhammad Ameen Ash-Shanqeetee: Died in 1351H and was Abdur Rahman As-Sa’dee and Taqid Deen Al-Hilali’s teacher.
2. Muhammad Ameen Ash-Shanqeetee: (1393H). He is the author of Adwaul Bayyan in Tafsir.

9. Sudais:

a. Abdur Rahman As-Sudais : He is currently an Imam and recites the Quran in Mecca at the Haram. Here is his website: http://www.alsudays.com/

b. Abdur Rahman As-Sudais: He is one of the top students for Ash-Shaykh Abdur Rahman ibn Nassir Al-Barrak. He has transcribed many of the Shaykh’s audio lectures, reviewed them with the shaykh and then published them.

ًwritten and translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr.

Doha, Qatar Rabi Thani 28,1432 ©

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An Overlooked Science of Hadeeth in the West:

Characteristics of the Incorrect Paths
Written by Dr. Saleh as-Saleh

The other (incorrect) paths are characterized by the following qualities:

1. Denying that Allaah ascended His ‘Arsh (Throne) above the seven heavens in the Most Majestic manner that suits Him, and that He is distinct and separate from His Creation.

2. Denying, altering, or insisting on figuratively interpreting the Names, Attributes and Actions of Allaah. [1]

3. Denying, or altering the actual meaning of Ru’yah: The Seeing of Allaah by the believers on the Day of Resurrection.

4. Making analogous comparisons between Allaah and His Creation, leading to Tashbeeh (making parables) or Ta’teel (denying or suspending the obvious meanings) of the Names, Attributes, or Actions of Allaah.

5. Complete or partial denial of the intercessions approved by Allaah, or confirming intercessions not approved by the Sharee’ah.

6. Complete, partial denial, or figurative interpretations of revealed information on matters of al-Ghayb like as-Siraat, [2] al-Meezaan, [3] the Prophet’s Hawd, [4] the Torture or Bliss in the grave, the Angels, the Signs of the Hour, etc.

7. Denying the Kalaam (Speech) of Allaah.

8. Saying that the Qur’aan is not the Word of Allaah, but a creation of His!

9. Insisting that Eemaan is an uttering on the tongue only!

10. Denying that deeds fall under the meaning of Belief.

11. Denying that Eemaan increases with obedience, and decreases with disobedience.

12. Denying that Allaah’s Actions are linked to His Wisdom.

13. Denying the Foreknowledge and the Writing of all measures and preordainment in the Allawh al-Mahfooth (The Preserved Tablet).

14. Saying that man creates all or some of his own deeds.

15. Saying that man has no choice.

16. Contradicting the principles of Tawheed by offering any form of worship to other than Allaah.

17. Saying anything about Allaah or about His Messenger (sall-Allaahu ‘alayhi wa sallam)without knowledge.

18. Arguing about the Qur’aan and hadeeth, following what is not entirely clear to some, instead of referring it to the clear texts and (or) those learned scholars who follow the path of the Salaf thus eliminating any misunderstanding.

19. Complete or partial denial of the validity of the authentic Sunnah.

20. Resorting to Baatini interpretations of texts saying that the texts have an outer aspect and an inner (Baatini) aspect!

21. Exaggerating in matters of Deen, e.g. easily declaring that such and such is a Kaafir.

22. Exaggerating about the status of certain men, making of them holly, infallible, etc.

23. To hold sacred certain places like tombs, clothes, etc.

24. Innovation in Deen: Adding to, or deducting from the prescribed matters of Islaam. Introducing innovated celebrations and declaring them holly.

25. Laying basics and rules related to the understanding of Islaam without resorting to the Qur’aan, authentic Sunnah, & the path of the Salaf.

26. Insulting the Sahaabah (The Prophet’s companions) or declaring that most of them as Kuffar as the Raafidah (Rejectionists) of the Shee’ah sect do.

27. Insulting the Salaf from Ahlul-Hadeeth and their followers.

28. Making mockery of the Muslims who adhere to the authentic Sunnah.

29. Giving allegiance to groups and (or) parties irrespective of their creeds and (or) methodologies in the name of “uniting the Ummah”. This kind of “unity” which is not based on the true belief in Tawheed and on the way of the Salaf exemplified by the saying of the Prophet (sall-Allaahu ‘alayhi wa sallam): “My way and the way of my companions” keeps:

30. Magnifying the civilization of the Kuffar under the pretext of modernisation and development! The injustice inflicted on some Muslims in their countries should not be the driving force for judging other societies. This may overshadow the Islaamic stand towards the Kuffar.

31. Dissent against the Muslim rulers, even if they are ruthless, or oppressors. Islaam calls for patience under such conditions. The believer may give advice to the best of his ability, and deny the wrong in ways that may not lead to more evil. The confrontations with such rulers led and continues to lead to bloodshed, divisions, and a bad reputation that hinders the da’wah for Allaah. This does not mean the acceptance of wrong neither is it a baseless excuse for advocating the munkar. Rather this is a matter of our creed not an emotional or political view. So hold firm to this matter of your Deen.

32. Following scholastic and philosophical ways, making them the reference for understanding the revealed texts.

33. Taking a strange stand towards the bid’ah and the Mubtadi’ah (innovators), by ignoring their bid’ah for worldly or political gains!

The above positions may exist with varied degrees amongst those who follow any of them. And Allaah Knows best!

The deviation from the Manhaj of as-Salaf is a very serious matter. Muslims know well that the split of this Ummah into many sects is real and that the protection from this is possible by Allaah’s will once we take by the command of the Prophet (sall-Allaahu ‘alayi wa sallam): “My way and the way of my Sahaabah.” It is Sabeel al-Mu’mineen (The Way of the Believers) whom Allaah was pleased with and they were pleased with Him.

All Praise is due to Allaah, the Exalted. Any success in this work is from Allaah and any mistake is from me and shaytaan, and I ask Allaah to forgive me and to guide me and the reader to the path of as-Salaf as-Saalih and make us die on it. I thank Him for enabling me to finish this work and I ask Him to accept it from me.

May Allaah, the Most Merciful, forgive me and my parents, my entire family, and the rest of the Muslim Ummah.

Dr. Saleh as-Saleh
1st of Rajab 1425 AH Corresponding to 17th of August 2004

Footnotes:
[1] We ask Allaah’s Forgiveness for some of the great scholars of Ahlus-Sunnah (e.g. al-Haafidh ibn Hajar, Imaam an-Nawawee, and others) who may have indulged in figurative interpretation of some of Allaah’s Sifaat (Attributes). On the other hand it is not right to exaggerate in rejecting all of their works. They have great contributions which enriched the understanding of the Sciences of Hadeeth, Fiqh, Usool, Tafseer, etc. While they may have been influenced by some aspects of the late Ash’arite school, they are not considered to be followers of the systematic methodology of this school. And Allaah knows best. See the introduction in ar-Rudud wat-Ta’qeebaat ‘ala ma Waqa’ah lil Imaam an-Nawawee Fee Sharh Saheeh Muslim Min at-Ta’weel Fee as-Sifaat by Shaykh Mashhoor bin Hasan Aal Salmaan. Daar al-Hijrah, Riyaadh, 1413/1993.

[2] As-Siraat: The Bridge over the midst of Hell; It is extremely slippery. On it there are hooks, claws, and barbs. Over it mankind will pass. The believers, as Prophet Muhammad (sall-Allaahu ‘alayhi wa sallam) explained, “Will pass like the blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire...” (Saheeh Muslim, Vol. 1, No. 352)

[3] Al-Meezaan: The Scale set up on the Day of Resurrection for weighing the deeds of men.

[4] Hawd: The Pool of Allaah’s Messenger (sall-Allaahu ‘alayhi wa sallam). He (sall-Allaahu ‘alayhi wa sallam) said: “The size of my Pool is like what is between Jerusalem and San’aa in Yemen and it has drinking cups like the number of stars in the sky.” (Saheeh al-Bukhaaree, Vol. 8, No. 582) It is referred to in the Qur’aan (Soorah 108) as al-Khawther in al-Jannah.

Characteristics of the Incorrect Paths

Taken from http://www.sunnahpublishing.net/

An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation. A small excerpt from the translation:

“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge. Why? This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him. And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator. And they see him not to have left the manhaj. Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay away. There is nothing better than being safe and sound and that your religion is safe. Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread. If they cannot be found, then the Salafee tapes and books are around. Allah didn’t attach the religion to a specific person. And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..

Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee? Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that. If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him. Because the truth is fixed and doesn’t move. As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance. How is this? And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one. And saying that the middle course Islam which the Prophet - sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings. And not to differ between them or split them. This is the epitome of heresy and disbelief. Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him. This confirms for you all what has preceeded: that The student of knowledge that has been warned from - and Halabee is not a scholar - the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.

Due to this, Shaikh an Najmee – rahimahullah – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people. What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them. Do not attach the religion and do not attach the truth that you follow to personalities”

Principles that are obligatory for the Salafee to know

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِذَا تَوَضَّأْتَ فَخَلِّلْ بَيْنَ أَصَابِعِ يَدَيْكَ وَرِجْلَيْكَ

Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: When performing Wudu go between the fingers of your hands and toes on your feet.

Collected by At-Tirmithi in Jami’ (# 39). Imam At-Tirmithi graded this hadeeth as being –Hasan

Benefits for the subject:

· Imam At-Tirmithi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [ Jami At-Tirmithi]



· Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “ It’s recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmed, Malik , Ash-Sha’fi and others.[ Al-Afnaanu Nadiyah 211.]



· Ibn Sayyidin Nas (734 H may Allah have mercy on him) said, “Our scholars have said that it’s sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [ An-Nafhush-Shathee ]



· Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky.[ At-Tirmithi 40 Shaykh Al-Albani (may Allah have mercy on him) graded this hadeeth as being Sahih]



· Huthayfah ibn Yamman (may Allah be pleased with him) said, “ Go between your fingers during Wudu, before the fire does.”



· Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”



· ‘Ikrimah said, “ When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan.

Prepared by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar © 1432

Revive a Sunnah in Wudu- Go between your Hands and Toes

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=7982

By: Shaykh Dr. Salih as-Suhaymee
Translated by: Abbas Abu Yahya

The question: When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment) he says: ‘I am a Sunni and I am not a Salafi.’

The Shaykh Answered:
‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!

The Sunni O you Miskeen (impoverished person) is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!

Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it is obligatory upon you to honour yourself by ascribing yourself to the Salaf and to the Manhaj of the Salaf, since indeed ascription to that is obligatory.

Ahl-ul-Sunnah, the Salaf, the followers of the Salaf, the Firqat an-Najjeeyah, the Taifat-ul-Mansoorah, the Jamaa’ah, the Salafi and the Sunni, all of these mean one title: and they are the Jamaa’ah, and they are similar to those whom were upon what the Prophet -sallAllaahu alayhi wa sallam- and his Companions were upon.

So be a serious Salafi – be a serious Salafi, just like the Salaf used to say – a Salafi ascribing to the Manhaj of the Salaf in sayings, actions and belief.

And I believe that whoever brags with this type of talk (‘I am a Sunni and I am not a Salafi.’) is very far from the Manhaj of the Sunni which is the Manhaj of the Salaf.

May Allaah give everyone the capability to obtain beneficial knowledge and righteous actions. May Allaah send prayers, peace and blessings upon our Prophet Muhammad, his Family and all his Companions.’

[Taken from the Shaykh's lesson from the 'Explanation of 'an-Nasihah al-Waladeeyah liAbee al-Waleed al-Bajee Rahimullaah-' end of tape one.]
Translation source: Yesterday’s Email of Br. Abbas Abu Yahya on West London Dawah yahoogroup.

He says, “I am Sunni, I am not Salafi”

This is an extremely important characteristic which should be found in the individual who is in a position to teach the religion. He should be mindful that he has become an example for others to follow. With this being the case his statements and actions must be in accordance with what Islam legislates and encourages. This also demands that the teacher displays exemplary character, especially when in the presence of others. Allah - The Most High - mentioned in the Glorious Quran concerning Prophet Shua'ib:

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ

{I do not wish to oppose that which I call you to} Surah Hud:88



The famous companion Abu Darda (may Allah be pleased with him) said:



إن أخوف ما أخاف إذا وقفت على الحساب أن يقال لي: قد علمت، فماذا عملت فيما علمت

Indeed my greatest fear concerning standing on the Day of Judgment is that it will be said to me: You have learned, hence what have you done with your knowledge?!

(Jam'e Bayaan al 'Elm wa Fadlihee #647)



Imam al Thahabee mentioned on the authority of Abu 'Umraan who said that Hiram bin Hayaan said:

إِيَّاكُم وَالعَالِمَ الفَاسِقَ.

Beware of the sinful scholar.



When this statement reached 'Umar ibn al Khattaab (ra) he wrote to Hiram inquiring about it. Hiram replied:

مَا أَرَدْتُ إِلاَّ الخَيْرَ، يَكُوْنُ إِمَامٌ يَتَكَلَّمُ بِالعِلْمِ، وَيَعْمَلُ بِالفِسْقِ، وَيُشَبِّهُ عَلَى النَّاسِ، فَيَضِلُّوا

I only intended good oh Leader of the believers! If the scholar speaks with knowledge and then acts with sin, this will confuse the people and they will be led astray. (Tareekh al Islam 5/534)



Sheikh 'Abdul 'Azeez bin Baaz said:



Another matter which relates to the student of knowledge with regards to his position with Allah firstly, and secondly with regards to his brothers and the society, is that he should fear Allah within himself. When he learns something, he is diligent in performing it without delay and procrastination. He learns and he acts upon it. It is incumbent that actions accompany knowledge. The student should constantly bring himself to account. (The Obligation of a Student of Knowledge pg.15)



Sheikh Muhammad bin Saleh al 'Uthaymeen mentioned:

It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (may the Peace and Blessings of Allah be upon him) said:

وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ

The Quran is a proof for you or against you. (Sahih Muslim)

(Mejmoo' Fatawaa 26/80)

It is vital that those who are in positions to teach the Muslim communities realize that they must set a good example and display fear of Allah in private and in open. It is due to this that Imam al 'Awzai'ee mentioned:

كنا نضحك ونمزح ، فلما صرنا يقتدى بنا خشيت أن لا يسعنا التبسم

We used to laugh, but when we became individuals who others followed, I feared that it was no longer befitting for us to smile.

(Al Madkal ila Sunan al Kubraa 1/448)



Although no Muslim would deny the permissibility of laughing, the above narration displays for us the great importance the Salaf gave to being cautious of one's character, especially for those who are looked at as examples in the Muslim communities.



Sheikh Abdul 'Azeez bin Baaz said while discussing the great status that Allah has given to the people of knowledge, he said:

The scholars are on a higher level than the layman. This is due to the enormous effect they have on the people, and the tremendous benefit they disperse to the masses. (Knowledge and the Character of its People pg.7)



It is due to this fact that the Salaf were very keen to monitor the teacher's character before taking knowledge from him. Ibraheem al Nakha'ee said:



كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه

If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him. (At Temheed 1/48)

In light of this information, it is befitting that the Muslim communities are cautious who they take their knowledge from. They should not lend their ears to any and every individual, even if those individuals claim to have a level of knowledge and are able to benefit others. Rather, the Muslim communities seek to benefit from those who to the best of their ability display exemplified Islamic character. By doing so, these individuals (teachers) have truly helped their Muslim brothers and sisters by first saving themselves, and then trying their level best to save others from a blazing Hell-fire.

The above information is a summarized excerpt of an article soon to be available titled:
The Characteristics of Those Who Knowledge is Taken From
http://salafee.multiply.com/journal

Scholars and Islamic Teachers Act Upon Their Knowledge

Creed of al-Bukhaaree

Author: Shaikh Naasir ud-Deen al-Albaanee
Article ID : SLF020002 [24957]
I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.

The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: "The best of people is my generation, then those who come after them, then those who come after them.", i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind.

That this attachment is not to a single person or persons, as is the case with other Jamaa'ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: "Then there will come a people who give witness and their witness is not asked for...", and in other ahaadeeth there occurs: "A group of my Ummah will not cease to be upon the truth..."

So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, 'Taa'ifah' is used to refer to a single person or more.

Thus if we understand this meaning of the 'Salafees' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter:

That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: "My Ummah will not unite upon error," and it is not correct to refer this to the people of later ages; those present today.

In addition to that is the ahaadeeth referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects, saying: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of (S)?" He (S) replied "They are the Jamaa'ah." This shows who is meant in the previous hadeeth "My Ummah will not unite upon error" since they are the saved sect, along with those who have their outlook and follow them.

The Salafi Da'wah with Respect to Other Jamaa'ahs

On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]

Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]

The Statement of the Muhaddith of the Era

Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]

Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:

One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.

Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.

Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."

Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.

The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth

By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee Translated by Abbas Abu Yahya

Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).

Then the Shaykh says: ‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’ [Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162] Umm Ayoob says:‘So in summary: Shaykh Albani Rahimullaah holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.

His sources for this are the following:

1 - His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.

2 - The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.

3 - Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.

This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani Rahimullaah retracted from his saying that of recommendation of wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.

This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s Rahimullaah retraction from the opinion of it being recommended to the opinion of it being obligatory.

The Shaykh (Rahimullaah) said while refuting the followers of Imaam Shafi’ee :

‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’ The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded. The statement of Imaam Shafi’ee Rahimullaah in the book ‘al-Umm’ which we previously mentioned, where he said (1/78): ‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . . and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’

Shaykh Albani continues: ‘Verily Aeysha Radi Allaahu anha said: ‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’ ‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’ She used to do this so that nothing shown from her clothing. Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.

Also, with the same meaning is the statement of Ibn Umar Radi Allaahu anhu :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’ [‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135] Umm Ayyoob continues: ‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’ [‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ - compiled by Umm Ayyoob p.57-58]

What is the dress of the woman in the Prayer?