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“We Already Understand Tawhid”

“We Already Understand Tawhid
Abu al-Hasan Malik al-Akhdar

IN HIS EXPLANATION OF Kashf al-Shubuhāt, Shaykh Salih Āli al-Shaykh – may Allah preserve him – relates what transpired between Shaykh al-Islam Muhammad b. ʿAbd al-Wahhāb – may Allah have Mercy upon him – and some of his students.  When the Shaykh finished teaching them Kitāb al-Tawhīd, he wanted to teach the book a second time. The students said, “O Shaykh, we prefer to study another text, in fiqh or hadīth.”

“Why is that?” he asked.

“Because,” they replied, “we already understand Tawhīd.”

The Shaykh told them that he would consider the matter. A few days later, the students came to his lesson and saw that something was bothering him.

“Some disturbing news has reached me,” he said.

“What is it?” they replied.

“It reached me that some people from Dirʿiyah sacrificed a rooster at the threshold of their new house before occupying it, letting the blood run down the door.  So, I sent someone to verify this and deal with it accordingly.”

The following day, the students asked the Shaykh if his emissary had sent word. He then informed them that something entirely different had taken place.

“What happened?” they asked.

“They did not sacrifice a rooster,” the Shaykh said. “Rather, a man committed an incestuous act with his mother.”

The students began to exclaim, “Refuge is sought with Allah! With his mother!”

The Shaykh then clarified that the ignorant person’s statement “I have understood Tawhīd” is from the greatest tricks of Shaytān. This is because, as Shaykh Salih Āli al-Shaykh explains, the students were more horrified at the news of an incestuous act, which is no doubt from the gravest of sins, than they were at an act of major Shirk, which is the worst of all sins, and that which removes a person from Islam. So, while they claimed to understand al-Tawhīd, they were unaware that those who sacrificed animals in this manner did so to draw closer to the Jinn and to repel their harm.  This is major Shirk, and had those students truly understood this, they would have been more appalled at the sacrifice of an animal for other than Allah.*


* See

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A Horse or a Donkey

A Horse or a Donkey
Abu al-Hasan Malik al-Akhdar
22 Rabi’ al-Awwal

“WHEN THE DUST CLEARS,” writes the poet, “you will know whether you are riding a horse or a donkey.” Thus, when a person’s affair becomes clear, we should see him for what he is, not what he isn’t. In his work al-Radd al-Qawīm, al-ʿAllāmah Ḥamūd al-Tuwayjirī – May Allah have mercy upon him – states, “Some say, ‘So and so is Salafī,’ while [this person] opposes that which the Salaf al-Ṣāli, from the Companions, the Tābiʿīn, and those who followed them in goodness, were upon. Such a person does not deserve to be called Salafī, as this title does not suit his condition. Thus, labeling him as such is from falsehood.”[1] How tragic to be sighted—in the full light of day—and cannot tell a horse from a donkey.

Some years ago, we phoned al-ʿAllāmah Rabīʾ b. Hādī al-Madkhalī (حفظه الله) concerning a caller who claimed Salafiyyah, yet propagated izbiyyah. Despite this caller’s bigoted partisanship and hateful attacks against the scholars of the Sunnah in the Kingdom of Saudi Arabia, his self-ascription to Salafiyyah confounded many of the common folk: “How could he be izbī?” they asked. “He ascribes to nothing but the Sunnah.” Consequently, we asked our Shaykh, “Do we call this person Salafi?” He replied,

No! Do not call a man who opposes the manhaj of the Salaf al-Ṣāli Salafī. Do not call him Salafī until you are certain that he is upon Salafiyyah, being honored by it, calling to it, loving and uniting based upon it, and hating and separating because of it. This is the Salafī. As for the one who claims he is Salafī, yet he defends the people of innovation against Ahl al-Sunnah, he is not Salafī whatsoever; whoever he is, Arab or non-Arab, in the east or in the west. This is because Salafiyyah has special qualities and signs that distinguish its adherents from others, in al-walá wa al-bará, creed, da’wah, and point of view.[2]

So, when the dust clears, and you find a caller belittling Salafiyyah, defaming the companions, maligning the scholars of Sunnah, disparaging the rulers, and defending the people of innovation, do not label such a person Salafī, for this honorific does not suit him.

[1] Ḥamūd al-Tuwayjirī, al-Radd al-Qawīm ʿalá al-Mujrim al-Athīm (Idārah al-Buḥūth al-ʿIlmiyyah, 1403 AH), 185.
[2] “Uncovering the Hidden Ḥizbī.” June 14, 2007. Accessed December 07, 2017.

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The Evil of Putting Oneself before Allah and His Messenger

Evil of Putting Oneself Before Allah & His Messenger

ALL PRAISES are due to Allāh, and may the Peace and Prayers be upon His Messenger, the Prophet’s family, his Companions, and whoever follows them in righteousness until the Day of Resurrection.

Allāh  says in His Noble Book:

“O you who have believed, do not put [yourselves] before Allāh and His Messenger, but fear Allāh . Indeed, Allāh is Hearing and Knowing.” [al-Ḥujurāt 49:1]

Concerning this verse, al-ʿAwfī stated: “He forbade them from speaking during His speech.” (Tafsīr Ibn Kathīr)

It is also known that whenever Imām Mālik ibn Anas, the Imām of Dār al-Hijrah, would begin his lessons of Ḥadīth, if anyone was talking, he would censure and rebuke them by reciting the statement of Allāh:

“O you who have believed, do not raise your voices above the voice of the Prophet.” [al-Ḥujurāt 49:2]

Some scholars have stated that the person who talks over the narration of the Prophet’s Ḥadīth, it is as if they are talking directly over him.

The sittings of knowledge—most specifically those which take place in the masājid—should be held in reverence and honor of the texts and narrations being recited. Are we not aware of the conduct of the companions of the Prophet in such circumstances? In the authentic narration collected by Imām Aḥmad in his Musnad on the authority of al-Barā ibn ʿᾹzib, who said: “…He (i.e. the Prophet) sat, and [the companions] sat around him; it was as if there were birds on their heads.” The saying “as if there were birds on their heads” is a way of describing how quiet and still they were, quiet and still as statues. The noble scholar Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn stated: “[This was] out of respect for the Messenger of Allāh and in honor of the venerableness of this sitting.” (Sharḥ Riyāḍ al-Ṣaliḥīn)

We mention this as a reminder for our beloved sisters that the lessons, exhortations, and reminders in the masājid are filled with the verses of Allah’s Book and the narrations of His Messenger; these gatherings must be honored and respected in the same fashion we see from the noble Companions.

At the same time, it must also be stated that not only is loud talk and chatter contrary to the aforementioned verses and narrations; it is also a harm and distraction for those sisters who have come to the gatherings of Dhikr (remembrance) to benefit and take provisions for their hereafter.

Shaykh al-Islām Ibn Taymiyyah was asked about a masjid where the people were reciting Qur’ān, but at the doors of the masjid were people talking excessively, disturbing those who were reciting. He answered:

It is not permissible for anyone to harm the people of the masjid: the people of prayer, recitation, remembrance, supplication, etc., [acts] for which the masājid were built. Thus, it is unbefitting for anyone inside the masjid, at the doors of the masjid, or anywhere near it to disturb these individuals. Rather, one time the Messenger of Allāh came out to his companions while they were praying and raising their voices in recitation [of the Qur’ān] and said: “O people, all of you are praying confidentially to your Lord, so do not raise your voices over one another in recitation.” So if he forbade the person who was praying from raising his voice [in recitation] over another worshipper, how much more for other than this? Therefore, whoever does that which disturbs the people of the masjid or what causes it, they are to be prevented from this, and Allāh knows best. (Majmu’ al-Fatāwa 22/205)

We ask Allāh to make us and our noble, beloved sisters from those who honor the masājid, the people of the masājid, and the gatherings of remembrance. As for those who are obstinate, may Allāh give us the ability to prevent them from such evil behavior. Indeed Allāh has power over all things.