Archive for May, 2012

Mus’ab ibn Umair

May 31, 2012



The Noble Companion Mus’ab bin ‘Umayr bin Haashim al-Badree (radhiyallaahu ‘anhu)

His name is Mus’ab bin ‘Umayr bin Haashim bin ‘Abd Manaaf bin ‘Abd ad-Daar bin Qusayy bin Kilaab.
He is the Chief Martyr, from the first and foremost to accept Islaam. He was from the tribe of Quraish, and he participated in the battle of Badr.
Al-Baraa bin ‘Aazib said:

The first to come to us [in Madeenah] from the Muhaajireen was Mus’ab bin ‘Umayr, so we said: “What has the Messenger of Allaah done?” So he replied: “He is at his place, and his Companions are following behind me.” Then after him there came ‘Amr bin Ummi Maktoom, from the people of Banee Fihr – and he was blind. (He then mentioned the hadeeth).

Al-A’mash from Abee Waa’il from Khabbaab, who said:

“We migrated alongside Allaah’s Messenger (salallaahu ‘alaihi wassallam), and from us were those who passed away in His cause not having consumed anything from His reward [in this world]. From them was Mus’ab bin ‘Umayr, who was killed on the day of the Battle of Uhud – he did not leave behind anything except a cloak, and if we covered his head with it, then his feet would remain uncovered, and we covered his feet, then his head would remain uncovered. So Allaah’s Messenger (sallallaahu ‘alaihi wasallam) said: “Cover his head with it, and cover his feet with idhkhir (a shrub).” And from us were those whose fruits [of reward] have been hastened for him and he is tried by them.

Ibn Ihaaq stated that Mus’ab bin ‘Umayr (radhiyallaah ‘anhu) was killed by Ibn Qami’ah al-Laythee who thought that he killed the Messenger of Allaah (salallaahu ‘alaihi wassallam) saying to Quraish: “I have killed Muhammad.”
From Shu’bah, from Sa’d bin Ibraaheem, who heard his father saying: Abdur-Rahmaan bin Awf was brought some food and he began to cry.He said,

“Hamzah has been killed, and nothing was found to shroud him except a single garment. And Mus’ab bin Umayr was killed and nothing was found to shroud him with except a single garment. I have feared that perhaps our good things from our worldly life have been hastened for us.” And then he cried (again). Reported by al-Bukhaaree.

See Siyar A’laam an-Nubalaa (6143), Tabaqaat Ibn Sa’d (3/1/81-86), al-Jarh wat-Ta’deel (8/303), Hilyah al-Awliyaa (1/106-107), Tabaqaat al-Quraa (2/299), al-Isaabah (9/208-209).
So Mus’ab bin ‘Umayr (radhiyallaahu ‘anhu) was from the earliest of those who entered into Islaam, he strove in the Path of Allaah, and was eventually martyred at the battle of Uhud. The ‘ulamah mention that he was the first envoy of Allaah’s Messenger (salallaahu ‘alaihi wassallam) to Madinah. He embraced Islaam in Daar al-Arqam. He initially concealed his conversion from his mother and his people due to the harm they would cause. When they realised he had become a Muslim, they took hold of him and kept him captive. He remained in that state until he migrated to Abyssinia. When he returned from Abyssinia, he migrated once again, this time to Madinah – after the first pledge of al-‘Aqabah so as to teach the people Qur’aan and lead them in prayer.

I (Abu Khadeejah) say: Mus’ab bin ‘Umayr (radhiyallaahu ‘anhu) was an ‘Aalim of the Deen of Islaam, a teacher for the people of Madinah and a Reciter of the Book of Allaah. Indeed he is an example for generation after generation until the Hour is established. Whatever I have said other than this, due to an error or a slip on my behalf, i.e. that he was not a Scholar but he knew only that which the Messenger, salallaahu ‘alaihi wassallam, taught him – then this is slip from myself and Shaitaan, and I seek refuge with Allaah from that. And we ask Allaah not to take us to account for that which is uttered out of forgetfulness and error, and I seek His forgiveness.

Narrated ‘Ubaidullaah bin Ahmad, with his chain back to Yunus bin Bukayr from Ibn Ishaaq from Yazeed bin Abee Habeeb who said:

“When the people left Allaah’s Messenger (salallaahu ‘alaihi wassallam) – meaning on the night of the first pledge of al-‘Aqabah – he sent Mus’ab bin ‘Umayr (radhiyallaahu ‘anhu) along with them.”

Ibn Ishaaq said: ‘Aasim bin ‘Umar bin Qataadah narrated to me that Mus’ab bin ‘Umayr used to lead them (Aws and Khazraj) in prayer [in Madinah]…
He also said that ‘Ubaidullaah bin Abee Bakr bin Hazm and Ubaidullaah bin al-Mugheerah  bin Mu’aiqeeb both said: The Messenger (salallaahu ‘alaihi wassallam) sent Mus’ab bin Umayr with the twelve who pledged allegiance at al-‘Aqabah the first time around to give their people understanding [of the Deen], and to recite to them the Qur’aan. He stayed at the house of As’ad bin Zuraarah – and he was named in Madinah as the Reciter. It is said that he was first to gather the people together to pray Jumu’ah in Madinah. Usaid bin Hudair and Sa’d bin Mu’aadh both embraced Islaam at his hands – and that would be sufficient as a virtue and a legacy in Islaam.

He participated in the battle of Badr alongside Allaah’ Messenger (salallaahu ‘alaihi wassallam) and the battle of Uhud and with him was the standard of Allaah’s Messenger (salallaahu ‘alaihi wassallam) – and he was martyred at Uhud. It is said that his age was forty or slightly more when he passed away.

It is said that as a youth he was a handsome, well-dressed young man – his father used to bestow gifts upon him plentifully, his mother would dress him in the best clothing that could be bought. He was the most beautiful smelling (well-perfumed) of the people of Makkah. Yet this noble young man saw the beauty of Islaam, and the Tawheed that Islaam calls to, and he followed the Messenger (salallaahu ‘alaihi wassallam) – he was from the earliest and foremost ones who embraced Islaam and strove in Allaah’s cause in teaching and in Jihaad until he was martyred and shrouded in a single garment – radhiyallaahu ‘anhu.

Was-sallallaahu ‘ala Muhammad wa ‘ala aalihi wa sahbihi wasallam, wal-hamdulillaahi rabbil-‘aalameem.
Abu Khadeejah ‘Abdul-Waahid.

Ali bin Abu Taalib

May 31, 2012



He is ‘Alee bin Abee Taalib bin ‘Abdil-Muttalib – and the name of Abu Taalib is ‘Abd-Manaaf, and the Kunyah of ‘Alee is Abul-Hasan

He was the fourth of the Rightly Guided Caliphs (Successors) of Allaah’s Messenger (salallaahu ‘alaihi wassallam). He was the son of the paternal uncle of Allaah’s Messenger (salallaahu ‘alaihi wassallam). His father was Abu Taalib and his actual name was ‘Abd-Manaaf, but it is also said that his name was in fact his kunyah, i.e. Abu Taalib. His mother was Faatimah bint Asad al-Haashimiyyah. She was the first woman to be born to the Haashimees. She died before the migration to Madeenah as a Muslim. ‘Alee’s (radhiyallaahu ‘anhu) kunyah was Abul-Hasan, and he was the first to embrace Islaam from the children. He witnessed every battle alongside the Messenger with the exception of the battle of Tabook. He married the beloved daughter of the Messenger, Faatimah bint Muhammad (radhiyallaahu ‘anhaa). His father was the full brother of ‘Abdullaah, the father of Allaah’s Messenger (salallaahu ‘alaihi wassallam). The Messenger used to call him Abu Turaab and according to a narration in al-Bukhaaree, no one called him that except Allaah’s Messenger. His Caliphate lasted three months short of five years. He was assassinated and martyred in the year 40AH (may Allaah be pleased with him).

See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1855).

3. Al-Isaabah (5682).

Uthmaan bin Affaan

May 31, 2012


He is ‘Uthmaan bin ‘Affaan al-Umawee – His kunyah was Abu ‘Abdullaah and Abu ‘Amr. 

He is the third of the Rightly Guided Khaleefahs (Successor) of Allaah’s Messenger (salallaahu ‘alaihi wassallam). From the earliest of those who entered into Islaam. Allaah’s Messenger (salallaahu ‘alaihi wassallam) married his daughter Ruqayyah to him. She passed away during the days of the battle of Badr, so after that he married his other daughter, Umm Kulthoom (radhiyallaahu ‘anhaa) to him. Thereafter he was named “Dhun-Noorayn” meaning: The possessor of the two lights. He was assassinated and martyred in the year 35AH, and he was 82 years old. It is said that his kunyaa was also Abu Laylaa, and Allaah knows best.
See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1778).

3. Al-Isaabah (5440).

Umar bin al Khattab

May 31, 2012



He is ‘Umar bin al-Khattaab bin Nufail al-‘Adawee, his kunyah was Abu Hafs

He is the Second Khaleefah (Successor) of Allaah’s Messenger (salallaahu ‘alaihi wassallam) after Abu Bakr (radhiyallaahu ‘anhu). He was the first to be called Ameer al-Mu’mineen (the Leader of the Faithful). Before he embraced Islaam, he was a severe adversary of the Muslims, then he embraced Islaam and became a relief and a comfort for them. The Prophet (salallaahu ‘alaihi wassallam) named him al-Faarooq meaning “the one who distinguishes between truth and falsehood”. Allaah’s Messenger married his daughter Hafsah (radhiyallaahu ‘anhaa). His Caliphate lasted 10 years and six months. He was assassinated and martyred in Dhil-Hijjah (the month of Hajj) in the year 23AH (may Allaah be pleased with him).
See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1878).

3. Al-Isaabah (5731).

Shaikh Abdul Muhsin al Abbaad on al Qaeda

May 29, 2012

Posted May 2011 here:



Audio here: 

(also may be accessed on 4shared from the above link on sahab )



Text in Arabic:



السائل: يقول البعض إن تنظيم القاعدة المعاصر خوارج ويقول آخرين هم مجاهدين. فما رأيكم؟


شيخ عبد المحسن العباد: نعم مجاهدون في سبيل الشيطان

Questioner:  Some say that (members of ) al Qaeda are Khawaarij and others say they are Mujaahideen, so what is your opinion?




Shaikh Abdul Muhsin al Abbaad: Yes, they are fighters (Mujaahidoon) in the path of the devil.




The Definition of Knowledge

May 22, 2012

Translated from:

الفصل الأول

تعريف العلم

Part 1

The Definition of Knowledge

لغة: نقيض الجهل، وهو: إدراك الشيء على ما هو عليه إدراكاً جازماً.

In the language it means the opposite of ignorance.  And it is to comprehend the reality of something as it truly is, with certainty1


اصطلاحاً: فقد قال بعض أهل العلم: هو المعرفة وهو ضد الجهل، وقال آخرون من أهل العلم: إن العلم أوضح من أن يعرف.

As for the religious meaning, some of the people of knowledge have said that it is knowing (al-ma’rifah) , and it is the opposite of ignorance.  Others from the people of  knowledge have said that indeed knowledge (al-ilm) is more clear than knowing


والذي يعنينا هو العلم الشرعي، والمراد به : ((علم ما أنزل الله على رسوله من البيانات والهدى)) ، فالعلم الذي فيه الثناء والمدح هو علم الوحي، علم ما أنزله الله فقط قال النبي صلى الله عليه وسلم: (من يرد الله به خيراً يفقهه في الدين )) وقال النبي صلى الله عليه وسلم : (( إن الأنبياء لم يورثوا ديناراً ولا درهماً وإنما ورثوا العلم، فمن أخذه أخذ بحظ وافر)) .

What it means is Legislative Knowledge, and what is meant by that is “knowledge of what Allah sent down to His Messenger from clear signs (or evidences) and guidance.”  So the knowledge which is praised and commended is knowledge of the revelation, knowledge of what Allah sent down only.  The Prophet, sallallahu alayhe wa sallam, said (translated), ‘Whoever Allah wants good for, He makes him have understanding in the religion’2 And the Prophet , sallallahu alayhe wa sallam, said (translated), ‘Indeed the Prophets don’t leave as an inheritance dinars or dirhams (, they only leave as an inheritance knowledge.  So whoever takes from it (the knowledge) takes an abundant portion.’3

ومن المعلوم أن الذي ورثه الأنبياء إنما هو علم شريعة الله – عز وجل – وليس غيره، فالأنبياء – عليهم الصلاة والسلام _ ما ورثوا للناس علم الصناعات وما يتعلق بها، بل إن الرسول صلى الله عليه وسلم حين قدم المدينة وجد الناس يؤبرون النخل – أي يلقحونها – قال لهم لما رأى من تعبهم كلاماً يعني أنه لا حاجة إلى هذا ففعلوا، وتركوا التلقيح، ولكن النخل فسد، ثم قال لهم النبي صلى الله عليه وسلم : (( أنتم أعلم بشؤون دنياكم )).

And it is known that what the Prophets left as inheritance was only knowledge of Allah’s Sharee’ah (which is Quran and Sunnah) and nothing other than it.  So the Prophets – alayhim as-salaatu was-salaam – didn’t leave as inheritance for mankind the knowledge of manufacturing and what pertains to that.  Rather , indeed the Messenger, sallallahu alayhe wa sallam, when he came to Madinah he found people pollinating date-palms.  When he saw them toiling  he said to them something, meaning that there was no need to do this.  So they stopped pollinating , but the date-palms became rotten.  Then the Prophet (sallallahu alayhe wa sallam) said to them, (translated), ‘You are more knowledgeable regarding your affairs of the dunya’4

ولو كان هذا هو العلم الذي عليه الثناء لكان الرسول صلى الله عليه وسلم أعلم الناس به، لأن أكثر من يثنى عليه بالعلم والعمل هو النبي صلى الله عليه وسلم .

And if this type of knowledge was the praised knowledge, then the Messenger , sallallahu alayhe wa sallam, would have been the most knowledgeable of the people about it.  Because the one who praised knowledge and action the most was the Prophet – sallallahu alayhe wa sallam

إذن فالعلم الشرعي هو الذي يكون فيه الثناء ويكون الحمد لفاعله، ولكني مع ذلك لا أنكر أن يكون للعلوم الأخرى فائدة، ولكنها فائدة ذات حدين : إن أعانت على طاعة الله وعلى نصر دين الله وانتفع بها عباد الله، فيكون ذلك خيراً ومصلحة، وقد يكون تعلمها واجبا في بعض الأحيان إذا كان ذلك داخلاً في قوله تعالي: (وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ َ) (الأنفال:60) .

So then it is the legislative knowledge that has in it praise for the one acting upon it. Along with that, I dont deny that their are other beneficial fields of knowledge.  But the benefit has two boundaries (conditions) – that it helps one to obey Allah and it helps the deen of Allah, and also that the servants of Allah benefit by it.  So that is good and beneficial and learning it may be obligatory in some instances when it enters into the statement of Allah, The Most High (translated): And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.)’5    8:60


وقد ذكر كثير من أهل العلم أن تعلم الصناعات فرض كفاية ، وذلك لأن الناس لابد لهم من أوانٍ يطبخون بها، ويشربون بها ، وغير ذلك من الأمور التي ينتفعون بها، فإذا لم يوجد من يقوم بهذه المصانع صار تعلمها فرض كفاية. وهذا محل جدل بين أهل العلم، وعلى كل حال أود أن أقول إن العلم الذي هو محل الثناء هو العلم الشرعي الذي هو فقه كتاب الله وسنة رسوله صلى الله عليه وسلم ، وما عدا ذلك فإما أن يكون وسيلة إلى خير أو وسيلة إلى شر، فيكون حكمه بحسب ما يكون وسيلة إليه.

And many of the people of knowledge have mentioned that learning manufacturing is a community obligation (i.e. If some individuals fulfill it, it removes the obligation from everyone else).  That is because the people must have utensils to cook with, drink with, and other than that from the matters by which they benefit.  So if there is no one performing these manufacturing tasks, then learning it becomes a community obligation.  And this is an area in which there is debate amonst the people of knowledge.  But in any case,  I wanted to say that the knowledge which is praised is the legislative knowledge which is understanding the Book of Allah and the Sunnah of His Messenger – sallallahu alayhe wa sallam.  As for other than that, then it is either a means to good or a means to evil, so its ruling will be according to what it is a means to.



1 The Shaikh uses the same definition in his explanation of Thalaathatul Usool  for ilm –

  العلم هو إدراك الشيء على ما هو عليه إدراكاً جازماً

His explanation can be found online here:

I used the translation of Abu Talhah Dawood bin Ronald Burbank  (Explanation of the Three Fundamental Principles of Islaam published by al Hidaayah, p.37 )

2  Bukhari, Book of Knowledge, Chapter: Whoever Allah Wants Good For, and Muslim, Book of Zakaah, Ch.: The Prohibition of Begging

3  Abu Dawood, Book of Knowledge, Ch: Encouragement to Seek Knowledge; Tirmidhi, Book of Knowledge, Ch.: What has come regarding the virtue of understanding and knowledge (fiqh) in worship (Shaikh Albaanee collected this hadeeth – which is longer than what was mentioned here – in his Saheeh at Tirmidhee and Saheeh Abi Dawood and graded it as Saheeh )

4  Muslim, from the Book of Virtues (Fadaail), Ch.: the obligation of following what he said regarding the legislatiion but not what he – sallallahu alayhe wa sallam – mentioned from his opinion about the life of the dunya

5  Translation of the verse from:

Brothers Who Seek Knowledge BUT Neglect Their Families

May 20, 2012




What advice can be offered to the Muslim men who seek knowledge at Islaamic centers, get involved in various affairs of da’wah, and then socialize with the brothers (at the masjid and elsewhere), while neglecting their families’ rights in the process? Their families suffer due to their absence and neglect. Aren’t they able to study and also work to provide for their families?

Since I know many brothers in this situation, I thought many people would benefit from any advice you have to offer.

ANSWER by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah ( Click here to listen to his answer in ‘Arabic )

The Messenger (sallallaahu ‘alayhe wa sallam) said,

“Verily your wife has a right over you, and verily your guest has a right over you, and verily your body has a right over you…” [1]

So based on this, I say that providing for one’s family, spending on them, and tending to their affairs, are all obligations without doubt. A man’s involvement in affairs of da’wah is part of a group responsibility, something recommended. If others are establishing this duty, then he is not obliged to be involved.

Without a doubt, a man’s taking care of his individual obligations has more of a right than his taking care of recommended things, or things that others are handling sufficiently.

So if there is a conflict between the obligations related to his children, wife, guests, or his own self, and the general benefit of being involved in affairs of da’wah, then I say – No! Taking care of your obligations related to your wife and children, your guests, your household, and your own self must be given priority over your involvement in affairs of da’wah, because these things are obligations, while your involvement in affairs of da’wah is recommended so long as the da’wah is not totally dependent upon you and there are others who are taking care of it.

Therefore, you are falling into sin by neglecting the rights of your family! And you do not have the right to justify this and say that you are busy with affairs of da’wah, since this is not something that excuses you and makes you free of sin in this case. You are falling short by taking this route.

Look to the example of the Messenger of Allaah (sallallaahu ‘alayhe wa sallam)! He used to establish the obligatory affairs of da’wah, calling to the Way of Allaah, the Glorified and Exalted. With this, ‘Aa’ishah (may Allaah be pleased with her) said, “The Messenger (sallallaahu ‘alayhe wa sallam) used to be in the service of his family. When he heard the athaan, he left for the prayer as if he did not even know us.” [2]

She also mentioned that he used to bring water to the family, milk the goats, etc. He used to take care of the affairs that were needed in his household, things needed by his wives. And the Messenger of Allaah was our role model and example.

So did the Messenger (sallallaahu ‘alayhe wa sallam) fail to tend to his wives’ affairs? Did the Messenger (sallallaahu ‘alayhe wa sallam) neglect his other obligations because of his involvement in da’wah, and he was the Messenger!? Of course, the answer is no.

Likewise, anyone who wants to call to the Way of Allaah, the Mighty and Majestic, he must first take care of his own individual responsibilities. Then, after that, he can involve himself in recommended affairs.

But to do as some of the brothers do, may Allaah guide them to the Straight Path, they leave their families and dependents, fall short in taking care of the affairs of their households, some of them on the border of total poverty, not working to make money for their families, not seeking any provisions for their families, thinking that he is doing all of this for the sake of da’wah, this is ignorance, no doubt, a serious form of neglect, and a contradiction to the Sunnah of the Messenger (sallallaahu ‘alayhe wa sallam).

And we do not know anything from the Sunnah of the Messenger (sallallaahu ‘alayhe wa sallam), nor from the Sunnah of the Companions (may Allaah be pleased with them), nor from the Sunnah of the righteous successors or other than them, that they used to behave in this way.

Look at Aboo Bakr As-Siddeeq, Ameer Al-Mu’mineen of his time (after the death of the Messenger sallallaahu ‘alayhe wa sallam)! He used to go out and make money and he was the leader of the Muslims! So it was said to him, “O Ameer Al-Mu’mineen! If you would only sit in your house…”

He replied, “Then who will take care of my family? Who will make money for their needs?” So the Companions then got together and agreed that they must provide for Aboo Bakr from the Muslim treasury.

Aboo Bakr, the khaleefah, did not see it possible for him to sit and not provide for his family, and he was the leader of the believers! So then what about other than him from the average Muslims, from those who involve themselves in affairs of da’wah?

No doubt, this (neglect) is a contradiction of the Sunnah of the Messenger (sallallaahu ‘alayhe wa sallam) and the Sunnah of the Companions (may Allaah be pleased with them), and it is very unfortunate to find so many families neglected for this reason.

More unfortunately, many parents do not want to marry their daughters to young men who are adhering to the Religion and seem righteous, fearing that they may neglect them like this. All of this, in reality, is a result of people’s poor understanding of the affairs of da’wah and misunderstandings about the Religion.

I am amazed by some people who involve themselves in da’wah, and they do not properly understand affairs like this one. I say: Rather he is in need of someone to give him da’wah and to teach him the Sunnah before he teaches the people!

Begin with your own self, prohibit it from its evil; And when it ceases, then you are a wise one.


[1] Saheeh Al-Bukhaaree #1975 (4/275 of Fat-hul-Baaree) and Saheeh Muslim #2722 (4/283 of Sharh An-Nawawee)

[2] Saheeh Al-Bukhaaree #676 (2/201 of Fat-hul-Baaree) without the phrase “as if he did not even know us.”


This was translated exclusively for from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB038, dated 1423/8/17.

Fundamentals in the manhaj of the Salaf (Part 3)

May 20, 2012



Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa ba’d:

Clinging to the way of the Salaf, was from the Manhaj of the Salaf!

A question that must arise when one calls to the way and methodology of the Salaf is:

‘Was it from the manhaj of the call to the manhaj of the Salaf?’

Hopefully the following narrations will bring clarity to this issue.

Upon the Authority of Abdullah Ibn Mas’ood – Radhiyallahu ‘Anhu who said:

Indeed we follow (i.e. the prophet and those who preceded us) and we dont initiate, we imitate (i.e. the prophet and those who preceded us) and we dont innovate, and we will never go astray as long as we hold on to that which they have left

(Collected by Imaamud Daarimi in his ‘Sunan/Musnad’ (205) and Ibn Nasr in ‘As Sunnah’ (28) and At Tabaraani in ‘Mu’jamul Kabeer’ 8770)

Upon the Authority of Ubai Ibn Ka’b – Radhiyallahu ‘Anhu who said:

Cling to the Path (The Sabeel) and the Sunnah for indeed there is no servant upon the path (sabeel) and the Sunnah who remembers Allah and his eyes shed tears due to fear of Allah, that will ever enter the fire. Certainly moderation upon the Sunnah and that which is good, is better than striving (hard) in opposition to the Path (Sabeel) and the Sunnah

(Collected by Al Lalakaa’ee (1/87) and Al Khateeb in ‘Al Faqeeh wal Mutafaqih’ (1/147))

Look how here Ubai Ibn Ka’b used the same expression (that is As Sabeel (the Path) and As Sunnah(the Sunnah)) that Ibn Abbaas – Radhiyallahu anhu used in his tafseer of the word ‘Minhaaj’ in the statement of Allah:

“..To each (nation) among you we prescribed a law and a ‘Minhaaj’..”

(Suratul Maa’idah Vs 48)

Indicating they understood what ‘manhaj’  was and the importance of clinging to it.

Upon the authority of Uthmaan Ibn Haadhir Al Azdi – Rahimahullah who said: I entered upon Ibn Abbaas – Radhiyallahu ‘anhumaa – and said “Advise me” so he said: ”Remain Upright, Follow and do not Innovate, Follow the narrations of the first generation and do not innovate

(Collected by Ibn Nasr in ‘As Sunnah’ (29) and by Ibn Battah in ‘Al Ibaanatul Kubraa (157,158,200))

Muhammad ibn Seereen said: “They used to say, If a man is upon (following) the narrations (i.e. of the Salaf) then he is upon the path

(Collected by Ad Daarimi (140, 141) and Al Khalaal in ‘As Sunnah’ (1102))

Abul ‘Aaliyah said: “Cling to the first affair that they (i.e the Salaf) were upon before they (the Muslims) began to split (i.e. into groups and sects)

(Collected by Abu Nu’aym in ‘Al Hilyah (2/218) and Al Marwazi in ‘As Sunnah’ (26))

Imaamul Auzaa’ie mentioned: “Cling to the Narrations of those who have passed, even if the people reject you, and be aware of the opinions of people, even if they are beautified with speech. For certainly the affairs will become clear and you will find yourself upon a straight path.

(Collected by Adh Dhahabee in siyar ‘Alaamun Nubalaa (7/120))

Imaam Ahmad – Rahimahullah mentioned: “The foundations of the Sunnah as far as we are concerning are:

To cling to that which the companions of the Messenger -Sallallahu ‘alaihi Wa Salam were upon, and to follow them and to leave innovation

(Usoolus sunnah Imaam Ahmad p25-27 Maktabah Ibn Taimiyah print)

Al Imaamul Aajurri mentions in ‘As Shari’ah’ 1/301:

The sign of one who Allah wants good for, is that he follows this path: the book of Allah The Sunan of the messenger of Allah, and the sunan of his companions and those who follow them upon goodness. Likewise that which the Imaams of the Muslims were upon from every land to the another, those who are from the Ulamaa, the likes of Al Awzaa’ie, Sufyaan Ath Thowri, Maalik ibn Anas, Ash Shaafiee’, Ahmad Ibn Hanbal, Al Qaasim bin Salaam and those who are upon their path and staying away from every path these Ulamaa have dispraised

And that continues to be the case till this very day.

Wallahu A’lam

Abu Hakeem

Fundamentals in the Manhaj of the Salaf (Part 2)

May 20, 2012



Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

The term ‘Salaf’ and its usage

For the one who is familiar with the classical works of the Imaams of this Ummah the term ‘Salaf’ may not be a new entity. It is, unfortunately, new to those who do not have that familiarity, so we mention here a small portion of the usage of the term in the Book, the Sunnah and within the various sources of the deen, that it may become clear that it is nothing new, and that the only new affair, is ignorance of it.

‘Salaf’ in the Qur’aan

The term being used in reference to a past affair

Allah the most high states:

{وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ}

“Do not marry the women your fathers have married except that which has ‘Salaf’ (past) (Suratul Nisaa Vs 22)

{فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ}

“Whoever come to them an admonition from their lord (concerning Interest) and desists) then to him is what has ‘Salaf’ (past) and his affair is with Allah (Suratul Baqarah Vs 275)

The term being used in relation to a group of people

{فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِلْآخِرِينَ}

“So we made them a ‘Salaf’ (precedent) and an example to later generations” (Suratuz Zukhruf Vs 56)

Salaf in the Sunnah

No doubt from the clearest of the texts of the sunnah mentioning the term salaf is an authentic hadeeth wherein the prophet – Sallallahu Alaihi wa Sallam – referred to himself as a blessed salaf for his daughter and – it follows – the rest of the Ummah in general

The messenger – Sallallahu alaihi was Sallam while he was ill prior to him passing away, Fatimah His daughter – Radhiyallahu anhaa – came to his bedside and the messenger of Allah whispered to her twice. When he did so in the first instance she began to weep, then when he whispered on the second occasion she began to laugh. Aisha – Radhiyallahu anhaa asked her about that and Fatima refused to divulge the secret that messenger gave to her that brought about this weeping and laughter. After the death of the messenger – Sallallahu alahi Was Salam she informed her that now I will inform you so she said:

« أَنَّ جِبْرِيلَ كَانَ يُعَارِضُهُ الْقُرْآنَ فِى كُلِّ سَنَةٍ مَرَّةً وَإِنَّهُ عَارَضَهُ الآنَ مَرَّتَيْنِ وَإِنِّى لاَ أُرَى الأَجَلَ إِلاَّ قَدِ اقْتَرَبَ فَاتَّقِى اللَّهَ وَاصْبِرِى فَإِنَّهُ

«نِعْمَ السَّلَف أَنَا لَكِ »

The messenger – Sallallahu alaihi wa Salam – said: Indeed Jibreel used to listen to my recitation of the Qur’aan once a year, and he has now (i.e. this year) done so twice, and i do not see except that my appointed time is close, so fear Allah and be patient for indeed I am a blessed ‘salaf’ (Predecessor) for you”

(Collected by Bukhaari (5928) and Muslim (2450))

She explained to her that this was what caused her to weep in the first instance and that the Messenger – Sallallahu Alaihi was Salam then informed her that she would be the leader of the female believers or the leader of women of this Ummah, and so she laughed.

Thus here we see the Messenger refering to himself as a ‘Salaf’ thus just as one refers to himself as ‘Sunni’ (follower of the Sunnah) the muslim likewise refers to himself as ‘Salafi’ (follower of the Salaf) and what a blessed ascription!

Examples of early scholars refering to other scholars as being ‘Salafi’

Indeed those familiar with the statements and writings of the people of knowledge past and present will know that they find no problem using this term in praise of scholars who proceeded them. The following are some examples of this:

1. Muhammad Ibn Khalaf Ibn Hayyaan (died 306H)

He mentions in his book ‘Akhbaarul Qudhaah’ P.342:

And they say that Isma’eel Ibn Hamaad Ibn Abi Haneefah was a true Salafi…”

the statement “And they say…” indicates that it was being used by scholars before his time.

2. Umar Ibn Abdil Azeez ibn Abi Jaraadah (died 660H)

He mentions in his book ‘Bughyatut Talab fee taareekhi Halab’ (10/4565) narrating from his shaikh Ibnil Hanbali concerning the biography of Abil Fath Ar Roohaawi:

He was a good shaikh, a man of religion and worship, one upon the way of Imaam Ash Shaafie and a ‘Salafi’!”

3.Imaamudh Dhahabee (Died 748H) mentions this in praise of a number of scholars in a number of his books, from that:

His book ‘Tadhkiratul Hufaadh’ 4/149:

Under the biography of Imaam Ibn Salaah (4/149):

He was a ‘Salafi’ having good sound belief..”

In his book Siyar A’laamin Nubalaa:

He mentions under the biography of Imaamul Fasawi (13/183):

“I do not know that Ya’qoob al Fasawi was anything but ‘Salafi’, he authored a small book concerning the Sunnah (meaning here belief)”

Under the biography of Uthmaan Ibn Khurrazaadh (13/380):

“that which a haafidh needs to be God fearing, Intelligent, a grammarian, a linguist, one who purifies his own soul, one who is modest, (and) a ‘Salafi’…!

Under the biography of Al Imaamud Daaraqtni (16/457)

He mentions concerning him: “..The man never entered into theoretical speech nor argumentation neither did he delve into that, rather he was a ‘Salafi’

He mentions concerning Ibnil Majd (23/118):

“He wrote much, he collected and authored, he excelled in (the knowledge of) Hadeeth, He was Thiqqah (trustworthy) strong, Intellegent, A ‘Salafi’, Pious..”

Al Haafidh Ibn Hajr (852H) mentions in Lisaanul Meezaan (5/348) concerning Imaam Muhammad ibnil Qaasim Ibn Sufyaan:

“..He has (authored) an Ahkaamil Qur’aan, (a book concerning the virtues of Imaam Maalik, and he also narrates from him and (A book concerning) the rites (of Hajj), (a book concerning weak positions in jurisprudence and other than that and he was ‘salafi’ in Madhhab..”

Imaamus Suyooti (911H) mentions under the biography of Imaam In Salaah in ‘Tabaqaatul Hufaadh P503:

“he was from the great scholars of the deen one of the noble ones in his era, in Tafseer, and hadeeth , Fiqh and he contributed to many sciences, he was very well versed in the fundamentals of the religion and its subsidury affairs, he is used as a (noble) example, he was ‘Salafi’, Abstained from the dunya, of sound aqeedah and possesed many excellent traits…”

The usage of the term ‘Salafiyah’ as a path, methodology, and body of principles in the writings of the earlier scholars

Imaam As Safdi (764H) mention in the biography of Imaam Muhammad ibn Muhammad ibn Ahmad An Naysaaboori the statement of Imaam Haakim (the author of the ‘Mustadrak’):

He was from the righteous, those firmly established upon the path of ‘Salafiyah”

(Al Waafi Wal Wafayaat (2/55 Ar Risaalah print)

Al Imaam Ibn Katheer (774H) mentions in ‘Al Bidaayah wan Nihaayah’ when speaking about Imaam Fathud deen Ibn Sayyidin Naas:

” He has ‘Al Aqeedatus Salafeeyah’ authored from ayaat (of the Qur’aan), citations, narrations and prophetic traditions”

Imaam Muhammad ibn Ismaa’eel As San’aani (852H) mentions in Subulus Salaam (4/145):

“..but this has been supported by narrations of ‘salafeyah’ from the companions”

The statements regarding this from Shaikhul Islaam and his student Ibnil Qayyim are too numerous to mention

As far as this coming from our contempory scholars then I will mention one example from Shaikh Muhammad Ibn Saalih Al Uthaimeen who mentions in ‘Ad Diyaaul Laami’ Minal Khutabil Jawaami’ (P170 risaalah print)

“..and this position was chosen by, from the later day scholars, our Shaikh, The Salafi, The Athari, Abu Abdillah Abdul ‘Azeez Ibn Baaz”

Thus we see the ascription to salafiyah is not a new affair, rather that which is new is ignorance of it. Wallahul Must’aan

Was Sallallahu ‘Alaa Nabiyinaa Muhammad

Abu Hakeem


Fundamentals in the Manhaj of the Salaf (Part 1)

May 20, 2012



Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillahi

Ammaa Ba’d:

Indeed from the most important of the branches of our deen is that which is related to its foundations and its fundamental (Usool)

Since the scholars mention that the definition of ‘Usool’ (Foundations/fundamentals/roots) is that it is the plural of ‘Asl’ which is defined as ‘that which has other than it, built upon it’.

Thus when we speaking about the usool of the deen we are addressing an issue that the whole deen is built upon thus it forms the foundation of that which in the heart of the muslim.


The term ‘Manhaj’ (also minhaaj, translated Methodology) is the clear-cut path laid down for the muslim, by way of which one understands all aspects of the religion and implements them, not in accordance with his own understanding, but in accordance with this pristine crystal clear methodology. Thus the methodology is a path that is followed in the implementation and understanding of all aspects of the religion, the framework by way of which we approach applying the deen.

Minhaaj in the Qur’an

Allah the most high mentions:

{ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا }

“To each among you we have prescribed a law and a clear way (minhaaj)”

(Suratul Maa’idah Vs 48)

Ibn Abbas – Radhiyallahu anhumaa mentioned: “a Way and a path”

Here we see Allah the most high informs us that every nation was given a law and was given a clear path to follow. The manhaj of this Ummah is the Manhaj of its Salaf.

What is the ‘Salaf’ and ‘Salafiyyah’?

The Salaf linguistically refers to that which has passed or those who have preceded you from your forefathers.

The great scholar of the arabic language Ibn Faaris mentions in definition of the arabic term ‘Salaf’

“Anyone who has preceded you from you forefathers and relatives, then they are your salaf. Its plural is ‘Sullaaf’ and ‘Aslaaf’..”

(Mu’jam Maqaayeesil Lughah 3/95)

When the term is coupled with the term ‘Saalih’ then it is a reference to a particular group of people and they are the first three generations of righteous Imaams of Guidance (i.e. 1. The Sahaabah (Companions of the messenger of Allah. 2. The Taabi’een (successors of the companions and 3. The Atbaa’ut Taabieen (successors of he successors of the Companions)

This is who we mean when we say Salaf and it is their way that is the embodiment of this ummah’s clear pristine methodology

Imaamus Safaarini mentions In Lawaami’ul Anwaar 1/20

المراد بمذهب السلف ما كان عليه الصحابة الكرام – رضوان الله عليهم – وأعيان التابعين لهم بإحسان وأتباعهم وأئمة الدين ممن شهد له بالإمامة ، وعرف عظم شأنه في الدين ، وتلقى الناس كلامهم خلف عن سلف ، دون من رمي ببدعة ، أو شهر بلقب غير مرضي مثل الخوارج والروافض والقدرية والمرجئة والجبرية والجهمية والمعتزلة والكرامية

“The intend behind the ’Way of the Salaf’ is that which the Noble companions were upon – May Allah be pleased with them – and individuals from those who succeeded them upon righteousness, and their successors, and the great Imaams of the religion those who have had witness borne for (them and) their Imaamate. (Individuals) whose great station in the religion is (well) known. Those whose statements are accepted generation after generation…”

Hence Salafiyah is ‘True’ orthordox Islaam manifest in clear principles supporting its tenets, and even though this is the case, shaytaan still attempts, by way of his callers from among mankind, to create confusion in the minds of the sincere concerning this noble methodology, even though its proponents propagate it diligently day and night.

Thus the intend behind this most important series of posts is to attempt to simplify these usool in bitesize pieces that they may be stepping-stones for those who wish to be upon clarity in regards to the affair.

Wallahu A’lam

Wa Sallallahu ’Alaa Nabiyinaa Muhammad

Abu Hakeem