The Salafi Methodology – Its Definition, Distinct Characteristics and Call Towards Rectification


Info about book (136 pages) from back cover:

This is a book that was written concerning the Salafi methodology, its definition, distinct characteristics and its call towards rectification.

I have compiled it to include three primary objectives and a conclusion.

The First Objective: The definition of the Salafi methodology, its principles, the ruling concerning adhering to it and the mention of its virtues.

The Second Objective: The distinguishing characteristics of the Salafi methodology.

The Third Objective: The Way to Achieve Rectification According To the People of the Sunnah and the Jamaa’ah.

The Conclusion: Words of some of the Imams pertaining to ahdering to the Sunnah and learning the Religion.

Taken from Shaykh Muhammad Bazmul’s introduction


The Definition of the Salafi Methodology, its Principles, the Ruling Concerning Adhering To it and the Mention of its Virtue

The word ‘methodology (manhaj)’ refers to a way and a clear path. In this context, it is considered a pathway and a clearly defined course that leads towards the knowledge of a particular affair. The term Salafi is an ascription to the Salaf. In the Arabic language everyone who preceded you from your forefathers and relatives are considered your Salaf [predecessors]. The plural of Salaf is sullaf or aslaf. The phrase al-Qawm al-Sullaf [in Arabic] means:

The people who have preceded you.

An example of this is ‘Abd al-Rahman Ibn ‘Abdullah al-Salafi (d.576H) the famous Scholar of hadith, and there are others from amongst the Scholars of the past who have formally used this ascription to the Salaf [the pious predecessors].

So the intended meaning here is what the Messenger of Allaah (صلى الله عليه وسلم) was upon, his Companions and those who followed them upon righteousness.

Therefore, the Salafi methodology is the path through which devout observance of the way of the Messenger (صلى الله عليه وسلم) and his companions can be achieved. Or [it can also be said that] the Salafi methodology is to traverse upon the path of the Companions and imitate them in the way that they used to follow the Messenger (صلى الله عليه وسلم) and apply the narrations.

Linguistically, Salafi is an ascription to the Salaf. This term can often be found in the speech of the people of knowledge in many places. The term Salafiyyah [or salafism] is what the people of hadith are upon, those who are the people of the Sunnah and the Jama’ah. These are some of the names that are used to describe the people of the Sunnah and the Jama’ah:

* Ahl al-Hadith (The people of hadith)
* Ahl al-Sunnah wa al-Jama’ah
* Al-Salafiyun
* Atba al-Salaf (The followers of the Salaf)

Allah (Subhanahu wa Ta’aala) said:

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows other than the way of the Believers; We will direct him towards the path which he has chosen, and burn him in Hell – and what an evil destination.” [Surah al-Nisa’ 4:115]

The way of the believers is firstly and foremostly describing what the Companions were upon. So abandonment of their way is deemed as following other than the path of the Believers.

The Messenger of Allaah (صلى الله عليه وسلم) said: “Cling to my Sunnah and the way of the rightly guided Khulafa (Caliphs) who will come after me” [This hadith is Hasan (sound). It is narrated upon the authority of al-‘Irbad Ibn Sariyah (رضي الله عنه‏). It was collected by Ahmad in the Musnad (4/126-127), al-Darimi (no. 2676) in the introduction, al-Tirmidhi (no. 2676), Abu Dawud (no. 4607), and Ibn Majah (no. 42 and 45). Al-Albani has authenticated this narration in Irwa’ al-Ghalil (8/107, no. 2455)

Abu Hatim Ibn Hibban (d.354H) – rahimahullah – stated, “In his statement (صلى الله عليه وسلم), “Cling to my Sunnah,” which he (صلى الله عليه وسلم) mentioned when speaking about the differing that will occur within his Ummah is a clear illustration that whoever continuously sticks to the Sunnah, speaks in accordance with it and does not turn away from it [to delve into] opinions will be from the Saved Sect on the Day of Resurrection – may Allah favour us to be amongst them.”

Then he [Abu Hatim Ibn Hibban] entitled a chapter, ‘A mention of the narrations that explain what is obligatory upon the individual as it relates to adherence to the Sunan of Muhammad (صلى الله عليه وسلم), and safeguarding oneself from anyone who rejects [the Sunan] from the people of innovation (bid’ah), even if they attempt to beautify this and make it seem pleasing to the eye.’ [Sahih Ibn Hibban (1/180)]

Thawbaan stated that the Messenger of Allaah (صلى الله عليه وسلم) said, “There will always remain a group from my Ummah steadfast and manifest upon the truth. They are unharmed by those who desert them, and they will remain like this until the order of Allah is established.”
[This hadith is mutawatir, refer to Iqtida’ al-Sirat al-Mustaqim (p. 6) and Nazm al-Mutanathir min al-Hadith al-Mutawatir (p. 93).

Abu Isa al-Tirmidhi (d.274) said, “This hadith is Hasan Sahih. I heard Muhammad Ibn Isma’il say: I heard ‘Ali Ibn al-Madini (d.234H) say…He mentioned this hadith, ‘There will always remain a group from my nation steadfast and manifest upon the truth.’ Ali said: ‘They are the people of Hadith.'” [Sunan al-Tirmidhi (no. 2229)]

Mu’awiyyah Ibn Abi Sufyan stood up amongst us and said, “Indeed the Messenger of Allaah (صلى الله عليه وسلم) stood up before us and said, ‘Verily, those who preceded you from the People of the Book divided into seventy-two sects; and this nation will divide into seventy-three sects. Seventy-two of these sects will inhabit the Hellfire and one will be in Paradise. And this is the Jama’ah.”

[Sahih li ghayri (authentic due to supporting narrations) and some have pointed to the fact that it could be considered mutwatir. It was collected by Ahmad in his Musnad (4/102), Abu Dawud (no. 4597) and al-Ajurri in his book al-Shar’iyyah (1/132, no.31) of the checked edition. This narration has been authenticated by the person who checked the book Jami’ al-Usul (10/32) and by al-Albani in Silsilah al-Ahadith al-Sahihah (no. 204). Al-Albani also mentioned a number of hadith that strengthen this narration. Refer to Nazm al-Mutanathir min al-Hadith al-Mutawatir (p. 32-34). Refer to the Status of the People of Hadeeth – Their Feats and Praiseworthy Effects in the Religion by Rabi’ ibn Hadi, Salafi Publications]

Al-Tirmidhi reported upon the authority of ‘Abdullah Ibn ‘Umar that the Messenger of Allah (صلى الله عليه وسلم) said, “There will come a time for my nation which will resemble what befell the children of Isra’il step by step. Verily, the children of Isra’il divided into seventy-two sects; and this nation will divide into seventy-three sects. All of them will reside in the Hellfire except for one. They asked: ‘Who are they O Messenger of Allah?’ He replied: ‘Those who are upon what I am upon and my Companions.'”

Source: The Salafi Methodology, Its Definition, Distinct Characteristics & Its Call Towards Rectification, by the Noble Shaykh Dr. Muhammad ibn ‘Umar Bazmul, Translation by Hasan as-Somali and Qaasim Mutiva, Sunnah Publishing, pp.11-14.

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The Crime of Hizbiyyah Against the Salafi Da’wah

crime of hizbiyyah

Info about book (72 pages) from back cover:

Before the reader is a compilation of statements from the major Scholars, past and present, regarding the evils of hizbiyyah – bigoted partisanship and blind attachment to personalities. There is no question that these evils have harmed the Muslim nations tremendously.

Shaykh Rabi’ Ibn Hadi al-Madkhali – hafizahullah – said, “Anyone who opposes the Salafi methodology is from the deviant sects. Hizbiyyah does not have conditions. Allah called the previous nations: ahzab (parties), and when the tribe of Quraysh, and those who were with them, rallied against the Messenger (sallallahu ‘alayhi wa sallam), He (Allah) called them ahzab, through they weren’t an organization…

So blind attachment to a specific ideology that opposes the Book of Allaah and the Sunnah of His Messenger (sallallahu ‘alayhi wa sallam) and unifies and separates because of it is hizbiyyah; this is hizbiyyah even if they are not organized.”

We hope this short treatise will serve as a reminder that loving and hating, uniting and separating must be done solely for the Sake of Allah and in accordance with the Sunnah of the Messenger of Allah (sallallahu ‘alayhi wa sallam) according to the understanding of the pious predecessors of this Ummah.”

10 Points Distinguishing the Salafi methodology from the Ikhwani methodology

Shaykh Ahmad Ibn Yahya al-Najmi (d.1429H) said:

The Muslim Brotherhood:

The Muslim Brotherhood are the followers of Hasan al-Banna and there are a number of points against them, the more important of them are the following:

1. Negligence in Tawhid al-Uluhiyyah (Tawhid of worship) of which is the most important thing in Islam and which no worshipper’s Islam is correct except by it.

2. Their silence and concession toward people committing major Shirk, from du’a (supplication) to other than Allah and tawaf (circumambulation) of the graves and making vows to the dead and slaughtering in their names and what is like this.

3. The founder of this methodology was a Sufi who pledged allegiance to ‘Abd al-Wahhab al-Hasafi upon the [Sufi] way of the Hasafiyyah Shadhiliyyah.

4. The presence of innovations amongst them and worshipping by them. Rather, their founder affirms that the Prophet (صلى الله عليه وسلم) attends their sittings of invocation and pardons them for their past sins.

5. Their calling to the Khilafah, and this is an innovation, for indeed the Messengers and their followers were not given succession except by calling to Tawhid; Allah says,

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ

“And verily, We have sent among every nation a Messenger proclaiming: Worship Allah alone and eschew the Taghut (false deities worshipped besides Allah).” [Surah al-Nahl 16:36]

6. Absence or weakness of al-wala’ wa al-bara’ (allegiance and enmity) and this is demonstrated in their call to joining between the Sunnah and the Shi’ah, and the statement of its founder, ‘We cooperate upon that which we have agreement and excuse one another in the things we differ.’

7. Their dislike of the people of Tawhid, and their hatred for followers of the Salafi methodology, and this is demonstrated in their speech against the Kingdom of Saudi Arabia which was established upon Tawhid and teaches it in its schools, centers, and universities; and from their assassination of Jamil al-Rahman al-Afghani because of the fact that he called to Tawhid and that which he had established from schools teaching Tawhid.

8. Their following after the mistakes and faults of the rulers, whether in truth or falsehood, and exposing them to the people to cause hatred of them and fill the hearts with rancor against the rulers.

9. Detestable hizbiyyah (partisanship), which they ascribe to, so they unite and separate for the sake of the party.

10. They take a pledge to abide by the Brotherhood’s methodology according to the ten conditions which were mentioned by its founder, and there are other points which can be mentioned later.
The Salafi Methodology:

1. It is to worship Allah with Tawhid and to not call upon anyone besides Him, and that we do not depend upon anyone besides Him to bringing benefit or repelling harm. And worshipping Him by disliking the polytheists; except that it is obligatory upon us to call them to al-Tawhid and to clarify for them that there is no Islam except with Tawhid and that whoever calls on a deity besides Allah has disbelieved, and whoever persists after that, it is a must to distance ourselves from them for the sake of Allah.

2. The creed of the Salaf is based upon describing Allah with what He has described Himself with in His Book or upon the tongue of His Messenger without any distortion, similitude, negation, or false interpretation.

3. We affirm for Allah His Beautiful Names that He established for Himself, and extolled Himself with whether in the Qur’an or Sunnah.

4. We believe that there is no path to Allah’s Pleasure or to paradise except by way of the Messenger of Allah, and whoever seeks a path to Allah’s Pleasure other than the way of the Messenger of Allah, then this person is misguided from the truth and is a loser in this life and the next.

5. We believe that Allah’s legislation came by way of the two revelations, the Qur’an and the Sunnah, and this is what is indicated in the statement of Allah,

“Then, We have put you (O Muhammad) upon a plain way of commandment. So follow it, and do not follow the desires of those who do not know.”

[Surah al-Jathiyah 45:18]

6. We believe that the Qur’an is the Speech of Allah and that it is not created and that the Sunnah clarifies the Qur’an and that the Qur’an is explained by the Sunnah and the commentary of the Companions and those who followed them in righteousness. So the explanation of the Qur’an is by way of narration, meaning from the [narrations] of the Companions and the tabi’in collected in the books [of tafsir], books which must be read like the tafsir of Ibn Jarir [al-Tabari] (d.310H), Ibn Kathir, al-Baghawi (d.516H), Tafsir al-Durr al-Manthur by al-Suyuti (d.911H) and what is like this.

7. It is incumbent upon us to take the Sunnah according to the way of the people of hadith in authentication and weakening [of the narrations], so we accept that which has been mentioned and reject that which has been graded weak.

8. We worship Allah by obedience to those placed in authority over us, as long as they are Muslims, judging by Allah’s Legislation, establishing the prescribed punishments of Allah and establishing the Prayer, and that obedience to them is obligatory even if they are sinful, and whoever says different and permits revolting against the leader of the Muslims, even if he is sinful, then this person is a misguided innovator; it is obligatory upon the Muslim scholars to refute him and clarify his misguidance.

9. That it is not permissible to spread the faults of those in authority, because this will lead to the spread of sedition.

10. It is incumbent upon us to worship Allah according to the Sunnah and to follow it and to abhor innovation and the innovators by the statement of the Prophet (صلى الله عليه وسلم), “Whoever does an action that is not in accordance with this affair of ours, it is rejected.” And in another wording, “Whoever innovates in this affair of ours that which is not from it, it is rejected.”1 This is a brief description of the creed of the Salaf; it is upon us to adhere to it if we want the truth and hope for success, and it is upon us to reject the statements of men which are not supported by evidences. Since, men are known by the truth and the truth is not known by men. And lastly, it is upon us to beseech Allah to show us what is the truth and to bless us to follow it, and to show us what is falsehood and bless us to avoid it, indeed He is Able, and may the Prayers and peace be upon our Prophet Muhammad, the best of creation and the most pious among them, and upon all of his Family and Companions.2

1 Related by al-Bukhari (no. 2697) and Muslim (no. 4467).
2 See Ahmad Ibn Yahya al-Najmi, al-Fatawa al-Jaliyyah (Ajman: al-Furqan 1418 A.H./1997 C.E.) pp.51-57.

Source: The Crime of Hizbiyyah Against the Salafi Da’wah, Compilation and English translation by Abu al-Hasan Malik Ibn Adam, Sunnah Publishing, pp.46-47 and 52-53.

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The Beneficial Summary In Clarifying The Evidences For The Categories of Tawheed


Info about book (104 pages) from back cover:

Before you is a detailed work by Shaykh ‘Abdur-Razzaaq al-‘Abbaad of al-Madeenatun-Nabawiyyah outlining the categories and types of Tawheed as understood by the people of knowledge, from the time of the Messenger of Allaah, to present times. Also included are replies to some of the modern-day callers to misguidance who have attempted to belittle, and even deny the three well known categories of Tawheed:

[i]: Tawheedur-Ruboobiyyah

[ii]: Tawheedul-Uloohiyyah

[iii]: Tawheedul-Asmaa’ was-Sifaat

In additional to this, the original source work by Shaykh ‘Abdur-Razzaaq has received criticial acclaim from the scholars of our times, such as al-‘Allaamah Saalih Ibn Fawzaan al-Fawzaan who said, “Indeed, I have read the reply of Shaykh, Dr. ‘Abdur-Razzaaq concerning this topic. So I found it – and the praise is for Allaah – an appropriate and complete reply that relies upon convincing proofs that have been followed in the manhaj of the Salafus-Saalih from the people of knowledge and insight, such as Imaam Ahmad (d.241H) – rahimahullaah – who said in his sermon: The praise is for Allaah who, in every age and interval between the Prophets, raises up a group from the people knowledge, who call the misguided to guidance, patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead… They expel from the Book of Allaah the alterations of those going beyond bounds and the false interpretations of the ignorant ones…” Refer to al-Qawlus-Sadeed (p. 8) of ‘Abdur-Razzaaq al-‘Abbaad.

Imaam At-Tahawi on the Categories of Tawheed

The Imaam, Aboo Ja’far at-Tahaawee (d.321H) – rahimahullah – said in the introduction of his text concerning ‘aqeedah (belief), commonly-known as, at-Tahaawiyyah, “We say concerning the Tawheed of Allaah, whilst believing in the guidance of Allaah: that Allaah is One without any associate, and there is nothing similar to Him, and nothing can render Him incapable and there is no deity besides Him…”

Refer to al-‘Aqeedatut-Tahaawiyyah (p. 5), with notes of ‘Abdul-‘Azeez Ibn Baaz.

So his statement, ‘Allaah is One without any associate,’ comprises the three categories of Tawheed. So He (Subhaanahu wa Ta’aala) is One without any associate in His Ruboobiyyah, One without any associate in His Uloohiyyah and One without any associate in His Names and Attributes.

And his statement, ‘and there is nothing similar to Him,’ is from Tawheedul-Asmaa’ was-Sifaat.

And his statement, ‘and nothing can render Him incapable,’ is from Tawheedur-Ruboobiyyah.

And his statement, ‘and there is no deity besides Him,’ is from Tawheedul-Uloohiyyah.

So these three categories of Tawheed are clear and elucidative in the text of the Imaam (rahimahullah). Indeed, he has mentioned in his aforementioned text that it encompasses, “an explanation of the ‘aqeedah of Ahlus-Sunnah wal-Jamaa’ah upon the madhhab of the fuqahaa’ (jurists) of the Religion: Abee Haneefah an-Nu’maan Ibn Thaabit al-Koofee (d.150H), Abee Yoosuf Ya’qoob Ibn Ibraaheem al-Ansaaree (d.182H) and Abee ‘Abdullaah Muhammad Ibnul-Hasan ash-Shaybaanee (d.189H) – RadiyAllahu ‘anhum – and what they believed from the foundation of the Religion and what they worshipped the Lord of the worlds with.”

Source: The Beneficial Summary in Clarifying the Evidences for the Categories of Tawheed, The Noble Shaykh, Dr. ‘Abdur-Razzaaq Ibn ‘Abdul-Muhsin al-‘Abbaad, Translations and additions by Maaz Qureshi, Sunnah Publishing, pp.55-56.

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15 Attributes of The Slaves of the Most Beneficient


Info about book (58 pages) from back cover:

Sheikh Dr. Saalih Ibn Sa’d As-Suhaimi (Former Professor from the Islamic University of Madinah and currently a teacher in the Prophet’s mosque and supervisor over Islamic callers in the Da’wah Centre in Madinah) said:

“After which follows, My brothers and beloved ones for the sake of Allaah, we are discussing the last verses from Soorah Al-Furqaan (The Criterion). These great Verses capture the attributes of the believers and warn against some of the attributes opposing them.”

Attributes of The Slaves of the Most Beneficent Found in Soorah al-Furqan (Chapter 25 of the Qur’aan)

Allaah said in Soorah al-Furqan:

61. Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light.

62. And He it is Who has put the night and day in succession, for such who desires to remember or desires to show his gratitude.

63. And the salves of the Most Beneficent (Allaah) are those who talk on the earth in humility, and when the foolish address them (with bad words) they reply back with mild words of gentleness.

64. And those who spend the night before their Lord, prostrating and standing.

65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.”

66. Evil indeed it (Hell) is an abode and as a place to dwell.

67. And those, who, when they spend, are neither extravagant nor miserly, but choose a middle course between those (extremes).

68. And those who invoke not any other deity along with Allaah, nor kill such life that Allaah has forbidden, except for just cause, nor have illegal sexual relations and whoever does this shall be met with his punishment.

69. The torment will be doubledto him on the Day of Resurrection, and he will abide therein in disgrace;

70. Except those who repent and believe correctly, and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful.

71. And whoever repents and does righteous deeds, then verily, he repents towards Allaah with a true repentance.

72. And those who do not witness falsehood, and if they pass by some evil talk, they pass by it with dignity.

73. And those who, when they are reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.

74. And those who say: “Our Lord! Bestow on us from our wives and our offspring, those who will be the comfort of our eyes, and make us leaders for the pious ones.”

75. Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.

76. Abiding therein; excellent it is an abode, and as a place to dwell.

77. Say: “My Lord pays attention to you only because of your worship to Him. But now you have indeed denied (Him). So the torment will be yours for ever.”

Source:15 Attributes of The Slaves of the Most Beneficent, Shaikh Dr. Saalih bin Sa’d As-Suhaimi, Markaz Mu’aadh bin Jabal Islamic Centre, Translated by Abdulilah Lahmami, pp.4-6.

Note: to learn the 15 attributes of the slaves of the Most Beneficient (Allaah), refer to the aforementioned book which also contains an explanation of each one.

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The Rise of Jihadist Extremism In the West


Info about book (235 pages) from back cover:

Over the last two decades, Europe and the West in general has seen a rise in Jihadist extremism. Radical groups, using methods similar to those of cult sects, have substantially increased their recruitment of disaffected Muslims.

What are the factors that have led to this extremist ideology becoming uncomfortably prevalent in the West? Muslims and non-Muslims alike need to understand the context within which these extremist sects operate and the principles they have invented to propagate their dangerous ideology. It is important to understand the pretext they utilize to attack targets in the West. Suicide bombings in the West are mere symptoms and extensions of that which the extremists have been unleashing upon Muslim countries and populations for decades. Excommunication (takfir), violence, bloodshed and rebellion began in the Muslim lands against the Muslim governments and the Muslim populations. In November 1979, a radical group stormed the Grand Mosque in Mecca, the most sacred city of Islam. On October 6, 1981, the Egyptian president, Anwar Sadat was assassinated in Cairo by an extremist group calling itself Jama’at al-Jihad. Lieutenant Khalid Istambuli, the leader of the assassins cried out, “I am Khalid Istambuli, I have killed Pharaoh and I do not fear death.” Late on May 12, 2003 while much of Riyadh was asleep, four vehicles drove through the city. Two carried heavily armed assault teams and three of them were packed with explosives. Their targets were three compounds which housed both non-Muslims and Muslims. Altogether, some 35 people were killed, and over 160 wounded.

Extremist groups actively recruit in the West. They target young Muslims and converts to Islam through the internet, on university campuses and in prisons. What are the factors that lead to Jihadist extremism? Who are the ideologues that inspire the militants? What is the response of orthodox Islam to these Jihadist ideologies and terrorist activities? This book attempts to answer these questions and many more.

Different Name Same Extremist Methodology

The great first century scholar, Ayub as-Sakhtiyani (died 131H) said:

“Verily, the kharijites differ in their names, but are agreed upon the use of the sword.”1

So by now it should be clear that these extremists are feigning to be the voice of mainstream Islam. In another sinister move, the al-Muhajiroun cult now claims (since 2008) to be Salafi. No doubt, this step is being used for two goals: Firstly, to malign the Salafi methodology and cause confusion amongst Muslims and non-Muslims who are reasonably well-informed that it is orthodox Salafism that has led the barrage of refutations against extremist Jihadist-Kharijite ideologies over the last few decades. Secondly, once they have caused sufficient discord and spread false information, they will simply abandon the Salafi label and take on another one as is their usual habit. So one should not be deceived by them for indeed changing the label of something does not change its reality as Ibn al-Qayyim رحمه الله (died 752H) stated, “Changing the names does not mean that the reality is changed.”2 So something abhorrent does not become palatable just because we re-name it.

Since the nineties the cult of ‘Umar Bakri, Anjem Choudhury, Abu Izzadin Brooks and their followers have had numerous titles: Hizb ut-Tahrir, al-Muhajiroun, The Saved Sect (or, The Saviour Sect), al-Ghuraba, The London School of Shariah3, Shariah Court of the UK4, Ahlus-Sunnah wal-Jamaa’ah (as of 2005), Islamic Thinkers Society (New York), and as of 2008: Salafi Youth Association, Salafi Media, Salafi Youth for Islamic Propagation and Islam4UK.

One should not be at all surprised if we see in years to come other manifestations of this deceptive methodology: maybe The Qadiyani Movement for Political Reform; or the Sufi Khilafah Party; or Jesus’ Army for the Establishment of the Islamic State, or the Khomeini Reformation Party5?

This affair is mentioned here to give the reader an idea of the means utilised by these sects to deceive the Muslim masses and throw confusion amongst non-Muslims; the purpose being that the extremist sect remains a ‘moving target’ that is difficult to pin down with a singular label, and that is why I have placed much emphasis in this work upon recognising their ideology rather than mere titles. Ibn al-Qayyim رحمه الله stated:

“And as is well-known these evils are joined with these realities, and
will not disappear through changing their names and outer forms.”6

The Prophets and Messengers that numbered a hundred and twenty four thousand were not sent for revolts and revolutions, nor were they deceptive and treacherous. Rather their goals were noble and pure: calling mankind to the worship of Allah alone, the Creator of the Heavens and earth.

The methodology of Ahlus-Sunnah7 is not and has never been cloaked with secrecy and deception; it is manifest, clear and apparent.

1 Al-I’tisam 1/113.
2 Miftah Daris-Sa’adah, p. 153; I’lam al-Muwaqqi’in, 3/130.
3 No address, no building and strangely, no students.
4 Location: unknown – yet Anjem Choudhury is the Judge of this unknown court.
5 When Ayatollah Khomeini gained rule in Iran by military coup, the leadership of Hizb at-Tahrir wrote him a letter lavishing praise upon him that would have even taken him aback. They sought to pledge allegiance and asked him to take on the leadership of the whole Ummah (See Nas Naqd Mashroo’ ad-Dustoor al-Iranee, p.3-4). This is the same Khomeini who cursed the Companions and specifically countersigned his approval of the supplication of invocation of curses upon the ‘two idols of Quraish’, referring to the Companions and Caliphs Abu Bakr as-Siddiq and ‘Umar bin al-Khattab and their two daughters, who were the wives of the Prophet صلى الله عليه وسلم. See Shi’ite authored book Tuhfatu ‘Awam Maqbool, p.5 and p.422.
6 Ighathatul-Luhfan of Ibn Qayyim al-Jawziyyah, 1/353.
7 The term Ahlus-Sunnah is synonymous with the term Salafi.

Source: The Rise of Jihadist Extremism in the West, Salafi Publications, First Edition, pp.204-206.

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The Legislative Position on Qur’aan Khwaanee – Reciting the Qur’aan to Benefit the Deceased One


Info about book (61 pages) from back cover:

On the authority of Abu Hurayrah (رضي الله عنه‏) who said, the Messenger of Allaah (صلى الله عليه وسلم) said, ‘If a person dies, his actions cease except for three: A righteous child who makes du’aa for him, the continual charity that remains after he has died, and beneficial knowledge (that people benefit from).’

A discussion on the common practise of Qur’aan Khwaanee, reciting the Qur’aan, alone or often in a group intending that the reward be granted to the deceased one. A practise that is often done to commemorate monthly or annual anniversaries of a friend or relative who passed away. This is a prevalent event which encompasses much of the Muslim world and has been passed down generation upon generation and is widely accepted and considered praiseworthy by many Muslims. The author keenly identifies several key topics relative to the discussion such as:

– The importance of following the Qur’aan and Prophetic texts as it relates to worship
– A look at the actions of the Companions, was this from their practice?
– The religion of Islaam being a complete religion with no stone left unturned
– The dangers of innovatory practises as it relates to Islaam
– The statements of the scholars of old on the topic
– A firm conclusion on the issue urging the reader to align himself with the Book and the Sunnah and to resist any act of worship that are not from it


Did the Prophet or His Companions Conduct this Practise?

Imaam Ibnul Qayyim – rahimahullah – has also mentioned that which is similar to this.[Kitaab ar-Rooh p.175]

Many Prophets and pious people have died before the Messenger (صلى الله عليه وسلم), and many of his Companions (radiyallahu ‘anhum) died within his lifetime including Sa’d bin Mu’aadh (radiyallahu ‘anhu), regarding whom he (صلى الله عليه وسلم) said:

‘The Arsh became happy by the death of Sa’d bin Mu’aadh’ [Saheeh Bukharee]

And many of his relatives and dear friends died in his presence. Some were event martyred, such as his uncle, Hamzah bin ‘Abd al-Mutallib, his cousin, Ja’far bin Abee Taalib, brother through breast feeding, ‘Uthmaan bin Maz’oon and Ayman and Abu Salamah, and from his pure wives Khadeejah, Zaynab bint Khuzaymah, his mother in law, Umm Romaan, wife of Abu Bakr as-Siddeeq (radiyallahu ‘anhu), another mother in law Zaynab bint Maz’oon, mother of Hafsah bin ‘Umar, his sons Qaasim, Tayyib and Ibraheem, his daughters Ruqaiyyah, Umm Qulthoom, Zaynab, his nephew ‘Alee bin Zaynab, ‘Abdullaah bin Ruqaiyyah, and Zaid bin Haaritha whome he regarded as his son (radiyallahu ‘anhu); all died while he was alive. Yet he did not recite the Qur’aan and send its reward for any one of them. Similarly in many battles many of the Companions were martyred, which included the scholars, jurists, ascetics and worshippers, but he did not recite the Qur’aan and send its reward for any one of them, nor did he indicate that it should be done.

Source: The Legislative Position on Qur’aan Khwaanee – Reciting the Qur’aan to Benefit the Deceased One, Shaykh Abu Muhammad Badee’ud-Deen Shah ar-Raashidee as-Sindhee [d. 1416H], Translated by Abu Ahmad Muhammad Rather, TROID Publications, pp.19-20.

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The Cure – An Explanation of the Opening Chapter Soorah al-Faatihah

The Cure

Info about book (61 pages) from back cover:

The Noble Sheikh Muhammad ibn Saalih Al-‘Uthaimeen may Allaah have mercy on him states:

This Soorah has characteristics that distinguish it from others. From those characteristics is that it is a pillar of the prayer, which, in turn, is the greatest pillar in Islam after the testification of faith. There is no prayer for the one who does not recite the opening chapter of the Qur’an. It is also a ‘Ruqya’ (incantation – used as a cure when read over someone). When read over the sick they are cured by the permission of Allaah because the Prophet (صلى الله عليه وسلم) said to the one who read it over a person who had been bitten by a scorpion and was cured, “How did you come to know that it is a ‘Ruqya’ (cure)?” [Agreed upon, Saheeh al-Bukhaaree [2276] with the additional wording, “You have done the right thing].

Virtues of this Soorah

1. Soorah al-Faatihah1 (the Opening Chapter) was named as such due to the order of the chapters and because it was the first complete chapter to have been revealed.

2. The scholars have said that this Soorah (chapter) consists of the general meaning of the Qur’an regarding: Tawheed2 (worshipping Allaah alone), rulings and regulations, recompense, showing the different paths the children of Adam take etc. This is why it is called the ‘Mother of the Qur’an’ (Umm al-Qur’an)3. The foundation of anything is called ‘Its mother’. It is also called, ‘The seven oft-repeated Verses’ (As-Sab’al Mathaanee).4

3. This Soorah has characteristics that distinguish it from others. From those characteristics is that it is a pillar5 of the prayer, which, in turn, is the greatest pillar in Islam after the testification of faith. There is no prayer for the one who does not recite the opening chapter of the Qur’an6. It is also a ‘Ruqya’ (incantation – used as a cure when read over someone). When read over the sick they are cured by the permission of Allaah because the Prophet (صلى الله عليه وسلم) said to the one who read it over a person who had been bitten by a scorpion and was cured, “How did you come to know that it is a ‘Ruqya’ (incantation)?”7

4. Some people today have invented innovations regarding this Soorah such that they end their supplications with it and begin their sermons with it. They also read it at special occasions and this is wrong. For example, you will find that when he supplicates, he says to those around him ‘Al-Faatihah’, meaning read Al-Faatihah. Some people use it for their (special) occasions and this is also wrong. The reason being, is that aspects of worship are built upon limiting oneself to the text (of this legislation) and upon following (the Messenger sallallahu ‘alaihi wasallam).8


1 For an overview of the importance of reciting this Soorah in the prayer, see appendix 1.
2 For an overview of those who add to the three categories of Tawheed, see appendix 2.
3 Saheeh al-Bukhaaree [772], Saheeh Muslim [38, 395].
4 This name is taken from Soorah Hijr: 87. Sheikh Muhammad ibn Saalih al-‘Uthaimeen said, “it is called oft-repeated as it is repeated daily in our prayers.”
5 Pillar (rukn): an essential component of something.
6 Ibn Katheer (may Allaah have mercy on him) said, “The scholars say it (Soorah al-Faatihah) contains 25 words and 113 letters.” Sheikh Abdulaziz al-Rajhi in his explanation of this Soorah says, “one must completely recite the words and letters and if one letter is dropped from these letters then the prayer is not accepted…it also contains 11 shada’s (emphasis on a letter to make it double)…also if one changes the meaning in their recitation such that they say iyyaak i na’budu then the prayer is nullified until they repeat it because here the meaning has changed to addressing Allaah with a feminine pronoun. Or one says Ahdina and not ihdina then their prayer is nullified because the meaning has changed from guide us to gift us…” see tape 1 explanation of ibn Katheer sharh of Soorah al-Faatihah by Sheikh Abdulazizal-Rajhi.
7 Agreed upon, Saheeh al-Bukhaaree [2276] with the additional wording, “You have done the right thing.”
8 Since the religion has been completed, based upon following the Qur’an and the Sunnah with the understanding of the companions. What is already complete cannot be added to.

Source: The Cure – An Explanation of the Opening Chapter Soorah al-Faatihah, By the Noble Sheikh Muhammad ibn Saalih al-‘Uthaimeen may Allaah have mercy on him, Compiled and Translated by Abdulilah bin Rabah Lahmami, Dar as-Sahaba Publications, pp.9-10.

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Trials of Life


Info about book (102 pages) from back cover:

Sheikh Saalih ibn Fawzaan al-Fawzaan said:

There are obstacles in life which befall a person that may expel him out of Islam if he is already a Muslim or weaken his faith. If he is not a Muslim, these obstacles may even serve to obstruct him from entering into Islam.

There are great trials which a person faces, so it is obligatory for him to have knowledge of them so that he is able to stay clear and overcome them if he is trialed.

So, one must first have knowledge and insight of Islam, its rules and regulations. One must know those things which turn us away from Islam and the barriers which obstruct the servant of Allaah from worshipping Him. One must know the things that affect their faith, such as sins, in order to keep away from their harm and reap the benefits (of being steadfast). If a person does not know those affairs that can harm and misguide him, they may destroy him. Allaah ordered us to hold fast to his religion until we die. He (Subhaanahu wa ta’aala) said:

And do die except in a state of Islam.
[Soorah Aali-Imran: 102]


The Three Stages of Abul-Hasan Al-Ash’aree

The Ashaa’ira (Ash’arees) claim to be followers of Abul-Hasan Al-Ash’aree who himself went through three stages in his belief. He was born in the year 270H and died in the year 330H as Ibn Asaakir concluded. His lineage goes back to the Companion Abu Musa Al-Ash’aree.

The First Stage – The way of the Mu’tazilah, (Ta’teel)

denying the Attributes of Allaah due to limited intellect

Abul-Hasan Al-Ash’aree was first upon the way of the Mu’tazilah who used to deny the Attributes of Allaah if it opposed their limited intellect. Imam Al-Hafidh Abu Nasr Al-Sijzi (d.444h) in his treatise to the people of Zabeed called “Rad man Ankara-l-Harf was-Sawt” narrates from Khalf Al-Mu’allim (d.371H) of the Maliki scholars that he said, “Imam Al-Ash’aree was upon the way of I’tizaal (Mu’tazilah) for a period of forty years. Then he repented…”

The Second Stage – The way of Ibn Kullab – (Tahreef)

distorting the meaning of the Attributes of Allaah

Then the second stage of Abul Hasan Al-Ash’aree saw him following the path of Ibn Kullaab. This is actually the path of many today who call themselves Ash’arees. If they are true to their claim then they should leave off tahreef which is distorting the meaning of the Attributes of Allaah and follow Abul-Hasan and his repentance and return to the way of Ahl-us-Sunnah.

Ibn Taymiyyah (rahimahullaah) said, “Imam Ahmed used to warn against ibn Kullab and his followers.” [‘Dar’ Ta’aaradh al-‘Aql wan-Naql (2/6)]

Ibn Taymiyyah (rahimahullaah) said, “The Kullaabiyyah are the teachers of the Ashaa’ira for Abul-Hasan Al-Ash’aree followed the example of Abu Muhammad Ibn Kullab. Ibn Kullaab was closest to the way of the Salaf in terms of the period and in terms of his way. Abu Bakr Ibn Fawrak Sheikh Al-Qushairi gathered the speech of Ibn Kullaab and the Ashaa’ira and showed their agreement in the fundamentals (belief)…” [‘Al-Istiqaama (12/368)]

Ibn Taymiyyah (rahimahullaah) said, “Abul-Hasan came after him (Ibn Kullaab) and he was a student of Abu Ali Al-Jubaai al-Mu’tazil. He then turned away from the statements of the Mu’tazilah and clarified their contradictions in many places and opposed them much in areas of Qadr (pre-destination), Eeman (faith) and wa’d and wa’eed (referring to Allaah’s promise of reward or punishing, as either an encouragement or deterrent)…Yet in terms of Allaah’s Attributes he followed the path of Ibn Kullaab…” [‘Majmu Fataawa’ 12/178]

Imam Al-Dhahabi (rahimahullaah) quoted Al-Imam Abu Bakr ibn Khuzaima in Seyar ‘alam an-Nubalaa (14/380) saying, “Ahmed ibn Hanbal was amongst the sternest of people in warning against Abdullah ibn Sa’eed Kullaab and his companions such as Harith and others.”

Ibn Taymiyyah (rahimahullaah) said, “Many of the later followers of (Abul Hasan) Al-Ash’aree left his statements and went towards the statements of the Mu’tazila, the Jahmiyyah and the philosophers.” [‘al-Asfahaaniyya (p.107-108)]

The Third Stage of Abul Hasan-Ash’aree, the way of Ahl-us-Sunnah wal-Jamaa’ah

The third stage of Abul-Hasan Al-Ash’aree showed that he turned away from distorting the meanings of the lofty Attributes of Allaah which was the way of Ibn Kullaab and he followed the way of the scholars of the Pious Predecessors. Abul-Hasan Al-Ash’aree clearly showed this by writing three books: ‘Al-Ibaana’, ‘Risaala ila Ahli Thagr’ and ‘Maqaalaat Al-Islamiyeen’ clearly affirming the Attributes of Allaah in the manner He affirmed for himself without misinterpretation. Ibn Dirbas who died in the year 622H wrote a book illustrating clearly that Al-Ibaana of Abul-Hasan Al-Ash’aree is actually his book and not as the innovators claim that it is not. They do this because it clearly portrays the correct belief of Ahl-us-Sunnah with regards the Attributes of Alaaah.
Source: Trials of Life, Sheikh Saalih ibn Fawzan al-Fawzan, Abdulililah ibn Rabah & Muhammad Nadeem Ashan-Shah, Dar as-Sahaba, pp.87-89.

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Foundations of the Sunnah


Info about book (209 pages) from back cover:

The book before you is an explanation of a concise yet great work by a noble Scholar of Islaam from the third century of Islaam, may Allaah’s mercy be upon him. He compiled these great works, in order to make clear to the people the core and fundamental principles upon which Islaam is established. Imaam Ahmad bin Hanbal took these principles from the texts of the Qur’aan and the pure Prophetic Sunnah, as well as the Companions and those who succeeded them. His adversaries, in his time and after expended much effort in spreading misinformation regarding his belief and methodology. However, his works show that he was a true traditionalist in the path of the Messenger of Allaah and his Companions. Imaam ash-Shaafi’ee (died 204H) said, “I left Baghdad and I did not leave behind me a man better and having more knowledge or greater understanding (fiqh), nor having more piety than Ahmad bin Hanbal.” This book contains the texts of three treatises of the Imaam regarding the belief of the orthodox Muslims. We have included in total ten chapters that further expound and clarify the true Muslim creed. This book therefore is an excellent foundation in understanding the belief of the earliest generation of Muslims.

The Sunnah Upon Which the Messenger (صلى الله عليه وسلم) Died

This treatise has been mentioned in Tabaqaatul-Hanaabilah, 1/130-131, in the biography of al-Hasan ibn Ismaa’eel ibn ar-Rab’iyy. Within this treatise is the mention of what ninety men from among the Taabi’een, the scholars of the Muslims and of the Salaf and the Jurists of the various cities have agreed upon in the matters of ‘aqeedah (creed).


Abul-Husain Muhammad ibn Abee Ya’laa said: Al-Mubaarak informed us, saying: ‘Abdul-‘Azeez al-Azjee informed us, saying: Aboo Bakr al-Mufeed narrated to us: Al-Hasan ibn Ismaa’eel ar-Rab’iyy narrated to us, saying: Ahmad ibn Hanbal, the Imaam of Ahlus-Sunnah, the one showing patience at the time of severe trial, said to me:

Ninety men from among the Taabi’een, the scholars of the Muslims and of the Salaf and the Jurists of the various cities1 are [unanimously] agreed that the Sunnah upon which the Messenger of Allaah (صلى الله عليه وسلم) died is:

1 The first: Being pleased and content with the Qadaa (Ordainment) of Allaah, the Mighty and Majestic, and submitting to His command, having patience upon His ruling, taking that which He has commanded and refraining from that which He has forbidden.

2 Having faith in Qadar, its good and its evil.

3 Abandoning quarrelling and argumentation in the religion.

4 Wiping of the khuffs [leather socks].2

5 Participating in jihaad with every khaleefah, whether righteous or sinful.

6 Performing [funeral] prayer over whomever dies from the people of the qiblah.

7 That faith consists of speech and action, it increases with obedience and decreases with disobedience.

8 That the Qur’aan is the Speech of Allaah [which was] revealed upon the heart of His Prophet Muhammad (صلى الله عليه وسلم). It is not created, in whatever fashion it is recited or rehearsed.

9 Having patience under the banner of the one in authority, in whatever condition he may be in, just or unjust.

10 That we do not set out [in revolt] against the Rulers with the sword, even if they are unjust and oppressive.

11 That we do not declare anyone from among the people of Tawheed a disbeliever even if they commit the major sins.

12 Refraining from [talking about] whatever occurred between the Companions of the Messenger of Allaah (صلى الله عليه وسلم).

13 That the best of mankind after the Messenger of Allaah (صلى الله عليه وسلم) are: Aboo Bakr, ‘Umar, ‘Uthmaan, and ‘Alee, the nephew of the Messenger of Allaah (صلى الله عليه وسلم).

14 Asking for Allaah’s mercy for all of the Companions of the Messenger of Allaah (صلى الله عليه وسلم), and also for his (صلى الله عليه وسلم) offspring, his wives and his kinship through marriage, may the pleasure of Allaah be upon them all.

This is the Sunnah – stick fast to it and you will be safe.
Taking it is guidance and abandoning it is going astray.”

End of the Treatise

1 See their names and explanations of their sayings and beliefs in the vast book which no Muslim can be without for knowing the way and the sayings of the scholars and the leaders of the Salaf in matters of belief – Sharh Usoolil-I’tiqaad Ahlis-Sunnah wal-Jamaa’ah of the Imaam al-Laalikaa’ee (rahimahullah ta’aala).
2 Aboo Bakr al-Marroodhee said, “I heard Aboo ‘Abdullaah (i.e., Imaam Ahmad) and he had been asked about a people who do not agree to wiping over the khuffs say, ‘They are Khawaarij, people from the Ibaadees.’” Reported in Sharh I’tiqaad Ahmad, pp. 7-8. And Sufyaan ath-Thawree said in the ‘I’tiqaad’ he wrote down for Shu’ayb ibn Harb, “O Shu’ayb ibn Harb, what I have written down for you will not benefit you unless you hold that wiping over the khuffs and not removing them is better in your view than washing the feet,” reported in Usoolil-‘Itiqaad Ahlis-Sunnah of al-Laalikaa’ee, 1/152. Then this matter was included by the scholars amongst the matters of ‘aqeedah as a further mark of distinction between the people of the Sunnah and the innovators, from the Khawaarij and the Raafidah, who denied this sunnah.

Source: Foundations of the Sunnah by the Revered Imaam, the Scholar, the Teacher, the Reviver of the Sunnah, the Subduer of Innovation, Ahmad ibn Muhammad ibn Hanbal d.241H, English Translation Additional Footnotes and Chapters by Amjad ibn Muhammad Rafiq, Salafi Publications, 2nd Edition, pp.54-57.

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Prophetic Ahadith in Condemnation of Racism


Info about book (88 pages) from the back cover:

“Generation after generation was destroyed by wars because a man would seek the aid of his tribe, even if he was upon falsehood and the likes of that from trivial causes and despicable motives.

So Islam came to erase all of these loathsome outward practices in their lives when it made them equal with regards to the rights, and it made their slogans of allegiance to, “al-Islam”. And Islam made them excel over one another due to taqwa (righteousness) and obedience to Allah. So there is no excellence for an Arab over a non-Arab, nor is there any excellence for a non-Arab over an Arab, nor for a white person over a black one, nor for a black person over a white one, except due to taqwa.”

– From the introduction of Shaykh ‘Abd al-Salam Ibn Burjis


The Seventh Hadith

From Abi Nadrah al-Mundhir Ibn Malik Ibn Qut’ah who said, ‘Someone who heard the sermon of the Messenger of Allaah (صلى الله عليه وسلم) in the middle of the days of al-Tashriq informed me that he said,
“O people! Indeed, your Lord is one and your father is one. Indeed, an Arab has no excellence over a non-Arab, nor does a non-Arab have any excellence over an Arab, nor does a white person have any excellence over a black one, nor does a black person have any excellence over a white one, except through taqwa. Have I conveyed the message?” They replied, ‘You have conveyed it O Messenger of Allaah (sallallahu ‘alaihi wasallam).'” 1

It is related by Imaam Ahmad (d.241) in al-Musnad. Al-Haythami said in al-Majma’, “Its narrators are the narrators of the Sahih.”2

And Shaykh al-Islam Ibn Taymiyyah said, “The isnad is sahih.”3 Indeed, al-Bayhaqi (d.457H) related it in al-Shu’ab, from Abi Nadrah, from Jabir Ibn ‘Abdullah (رضي الله عنه‏). However, al-Bayhaqi said after it, “And there are some unknown narrators in this isnad.”

So when the Lord is One and the father of mankind is one, then this does not leave any room for claims of excellence without the taqwa of Allah (Azza wa Jal). That is, no consideration is given to such claims. And in this hadith, excellence is confined to taqwa and it is negated in anything other than taqwa.4

1 Sahih: Related by Ahmad in al-Musnad (5/411), ‘Abdullah Ibn al-Mubarak in al-Musnad (no. 239) and al-Bayhaqi in Shu’ab al-Iman (4/289). Refer to al-Fath al-Rabbani (2/226) of al-Sa’ati. It was authenticated by al-Albani in Ghayah al-Maram (no. 313).
2 Refer to al-Majma’ al-Zawa’id (3/266) of al-Haythami.
3 Refer to Iqtida’ al-Sirat al-Mustaqim (1/368) of Ibn Taymiyyah.
4 Refer to the speech of al-Shawkani (d.1250H) in explanation of this hadith in al-Fath al-Rabbani (12/226) of al-Sa’ati. And it is taken from Nayl al-Awtar (5/165) of al-Shawkani.

Source: Prophetic Ahadith in Condemnation of Racism, The Noble Shaykh Dr. Abl-al-Salam Ibn Burjis Ibn Nasir Al-‘Abd al-Karim (d.1425H), Translation by Maaz Qureshi, Sunnah Publishing, The Seventh Hadith, pp.28-29.

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