Archive for the ‘Knowledge’ Category

Don’t fear them, but fear Me

January 15, 2019

This first part is translated from Shaikh Fawzaan’s explanation of Kitabut-Tawheed by Imam Muhammad bin Abdul Wahhaab


The statement of Allaah, The Most High (translated): “That is only shaytaan who tries to make you fear his helpers and supporters.  So don’t fear them, but fear Me if you are truly Believers.” (Aal-Imraan 3:175)


Explanation by Shaikh Saalih al-Fawzaan:


1.The connection between this chapter and kitabut-tawheed:

Fear is one of the most common forms of worship and it must be directed only to Allaah, The Most High. The author is pointing out with this chapter the obligation to fear Allaah alone.


2.The word “Innamaa” إِنَّمَا is a restrictive particle.

3.“Shaytaan” is a proper name for Iblees, the cursed one.

4.“Who tries to make you fear his helpers and supporters” means he tries to make you fear his helpers and supporters by making you think they have tremendous powers.


5.“So don’t fear them” meaning don’t fear his friends and helpers that he is trying to make you fear.


6.“but fear Me” so don’t disobey Me


7.“if you are truly Believers” because faith requires you to put fear of Allaah ahead of fear of people.


8.The summarized meaning of the verse is: Allaah, The Most High, informs us that one of the strategies of the enemy of Allaah is to make the Believers fear his helpers and soldiers so that they won’t struggle against them by enjoining the good and forbidding the evil.

Allaah has prohibited us from fearing them and commanded us to fear Him Alone. This is what faith requires.

Every time the servant’s faith strengthens, fear of the helpers of shaytaan leaves his heart.  And every time his faith weakens, his fear of them increases.


Benefits of this verse:

1.Fear is an act of worship that is for Allaah alone.

2.Being afraid of other than Allaah is polytheism (shirk) when one fears that someone other than Allaah – an idol or something which is worshiped other than Him – will afflict him with a calamity,

3.This is a warning from this strategy shaytaan uses.


Al Mulakh-khas fee Sharh Kitabut-Tawheed p. 258





The second part is taken from:


Q: Is fear of the jinn considered to be from natural fear or no?

A (Shaikh Rabee): If fear of the jinn is the secret fear in which someone believes the jinn can benefit them or harm then, then this is polytheism:

“Men from mankind used to seek refuge with the men of the jinn, but they only increased them in terror.” (al-Jinn 72:6)


Usually fear of the jinn enters into the fear that is worship and Allaah knows best. Because a person believes the jinn can harm them or benefit them.  However, none possesses the ability to bring about harm or benefit except Allaah.

The Prophet (peace and blessings be upon him) said:

“Know that if the entire world got together to benefit you with something, they would not be able to benefit you with anything except what Allaah had decreed for you to get. And if they all got together to harm you with something, they would not be able to harm you with anything except what Allaah had decreed to happen to you.” (collected by at-Tirmidhee)

The sincere Muslim fears none but Allaah, Mighty and Majestic is He: “Don’t fear them, but fear Me if you are truly Believers.” (Aal-Imran 3:175)

Meaning – the secret fear, fear of worship. As for being afraid of a snake, a lion, or an evil person who might attack you and you are unable to resist him, then this is the natural fear that doesn’t harm a person to have. This won’t harm a person if Allaah wills, and it is not a deficit in one’s beliefs.

However, fear of the jinn usually is based upon corrupt beliefs. The Messenger of Allaah (peace and blessings be upon him) has given you weapons and knowledge. Recite ayatul Kursi. Recite the 3 surahs that begin with “qul” (ikhlass, falaq and naas). Protect yourself. The remembrance of Allaah, The Mighty and Majestic, protects you from them. Do those things that will protect you from them and from every type of harm – from snakes, vipers, scorpions and other than them. Like saying: “I seek refuge with the Perfect Words of Allaah from the evil of what He has created.” When you say these things with sincerity and truthfulness, nothing will harm you – not a jinn, nor a snake nor other than that. May Allaah bless you.


A Treasure from the Treasures of Paradise

March 18, 2014


In Gateway ( مفتاح العربية ) Book 4, p.47, the expression:


لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(There is neither might nor power except with Allaah)


This expression is defined in the vocabulary box and after the definition is given for it, it says:


– an expression indicating despair or annoyance”



Imaam Ibn Baz – rahimahullah – said1:


The statement:


لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(There is neither might nor power except with Allaah)


Is a tremendous statement.  The Prophet – sallallaahu alayhe wa sallam – said to Abu Musa al-Ash’aree – radiallaahu anhu – regarding it:


‘Shall I not direct you to a treasure from the treasures of Paradise? (It is the statement) Laa hawla wa laa quwwata illaa billaah (There is neither might nor power except with Allaah).’2


So it is appropriate to increase in saying it at all times – in the mornings, in the evenings, and other than those times.”



Shaikh AbdurRazzaq bin Abdul Muhsin al-Badr – hafithahullah – said3:


Its meaning is: A person doesn’t change from one state to another, nor is any strength gained by the servant except with Allaah – meaning with His Allowance – He is The Most High and Free from all deficiencies and defects.


A person doesn’t change from sickness to health, nor from misguidance to guidance, nor from disbelief to faith, nor from weakness to strength, nor from fragility to firmness except with Allaah (granting him that) – He is The Most High and Free from all deficiencies and defects.


So all of the affairs of a person and all of his situations are in the Hand of Allaah – He is The Most High and Free from all deficiencies and defects.


‘There is neither might nor power except with Allaah’ means: you can’t do any action except if Allaah helps you with it…


It is legislated for the Muslim when he leaves his house that he says:


بِاسْمِ اللهِ, تَوَكَلْتُ عَلَى اللهِ, لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah)


It is from the Sunnah that he says that every time he leaves his house4. And in this (statement) is a request for help – that Allaah, The Mighty and Majestic, helps him with whatever he is about to do that is from the beneficial good deeds in his religion and his worldly affairs.”











2Saheeh Bukhari, Book of Invocations (Da’waat)

3In his second tape/audio explaining the book: Saheeh al-Kalim at-Tayyib, translated from:

4From the hadeeth narrated by Anas bin Malik that the Prophet Muhammad – sallallaahu alayhe wa sallam – said:


من قالَ يَعني إذا خرجَ من بيتِهِ : بِسمِ اللَّهِ ، توَكَّلتُ على اللَّهِ ، لا حَولَ ولا قوَّةَ إلَّا باللَّهِ ، يقالُ لَهُ : كُفيتَ ، ووُقيتَ ، وتنحَّى عنهُ الشَّيطانُ


Whoever says when he leaves his house: ‘Bismillaah, tawakkaltu ‘alaallaah,  Laa hawla wa laa quwwata illaa billaah’ (In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah), is sufficed and protected and Shaytaan withdraws from him.”


Imaam al-Albaanee said that it was Saheeh in Saheeh at-Tirmidhee (3426)


An Excerpt from: Advice Regarding the Way to Seek Knowledge by Shaikh Muhammad bin Haadee

March 1, 2014

The following is a translated excerpt from Shaikh Muhammad ibn Haadee al Madkhalee’s excellent lecture:


وصايا في طريقة طلب العلم

Advice Regarding the Way to Seek Knowledge (p.17-19)


which can be listened to and read from this link:


…I direct some advice to everyone who hears it from us at this time – and you who are listening – regarding the subject of being eager to present the Mashaayikh, the teachers, and the speakers.  In reality, something which is not good has appeared among our sons (the Muslims): every one wants to say: “I brought the Shaikh to my masjid” not caring whether this (shaikh) is qualified so that knowledge can be taken from him or whether he is not qualified and knowledge is not taken from him.  All that is important (to this person) is that he brought a Shaikh.  Who is this Shaikh?  After that, look and you will find the most amazing of things.  He (the Shaikh) is either from the well-known people of innovation and desires that this person (who brought him) was ignorant of (him being from them).  So how many people have desired good but have not achieved it – as Umar – (we ask that) Allaah, the Most High, be pleased with him – said.


So he is ignorant of him (being from the people of innovation and desires) and he brings him to the people and perhaps he causes them to become attached to him. Then after that an attachment is formed between him and them so he leads the astray and he (the one who ignorantly brought this person to the people) is the cause of this.  And perhaps he will bring a Hizbee whom he is also ignorant of his condition so he falls into this calamity and causes others to fall into it.  And more amazing than that is that you see our sons in these times, after the ax has fallen into the head and cleaved it in two, he comes and asks (about the condition of this person).  So he is like the one who ends his recitation (of Quran) and then says: “I seek refuge with Allaah from the cursed shaytaan. In the name of Allaah, The Most Merciful, the Bestower of Mercy.” after he has ended his recitation.  After he has brought him (to the people) he asks about him.  This is not correct.  The affair is the opposite.  If you were wise, you would ask before you acted.  Because this is what Allaah has instructed us:


So know (O Muhammad – sallallaahu alayhe wa sallam) that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.”1 (47:19)


So He began with knowledge before statements and actions. So you must ask (about a person’s condition) before you act (by taking knowledge from them or directing the people to them).  Why is it that after you have brought him, you say: “What is his condition?”  This is not correct. So when the likes of this happen, and when deviation amongst the people happens due to this one you have brought while you didn’t know him (his state) – for the people are under your care.  So it is obligatory for you to  investigate (an individual before you put him in front of the people to teach) as our salaf used to investigate (them) in the time of good at the beginning of this ummah.


  The era of (Imaam) Maalik and those with him (from the scholars).  They would investigate (them).  So perhaps we can say that today is the era of widespread tribulations (fitan), of much turning about of the people, and of their changing (for the worse). What is obligatory upon us is that we have even more concern (for investigation of individuals). This affair – and I say this because it has spread in these times – that our brothers have begun to bring those who are not qualified (to teach) then they ask us about them. And they may bring to us some of the statements of these people which would make the small students of knowledge laugh.  That is because these people in reality are not qualified to have people studying under them….’



1Translation of the verse taken from:

Ask the People of Knowledge if you don’t know – Imaam as-Sa’dee

November 19, 2013





Imaam as-Sa’dee said in his explanation of verse:



فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.” (16:43)

{ وعموم هذه الآية، فيها مدح أهل العلم، وأن أعلى أنواعه، العلم بكتاب الله المنزل. فإن الله أمر من لا يعلم، بالرجوع إليهم، في جميع الحوادث، وفي ضمنه، تعديل لأهل العلم، وتزكية لهم، حيث أمر بسؤالهم}


And the generality of this verse contains praise for the People of Knowledge. And that the highest category of it (knowledge) is knowledge of the revealed Book of Allaah. For indeed Allaah commanded the one who doesn’t know to return to them (the People of Knowledge) in every situation. And contained in it is praise for the People of Knowledge and tazkiyyah (purification/recommendation) for them, because He commanded that they be asked.”



Imaam as-Sa’dee also said in explanation of verse (21:7):



فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.”

{وهذه الآية وإن كان سببها خاصا بالسؤال عن حالة

الرسل المتقدمين من أهل الذكر وهم أهل العلم,فإنها عامة في كل مسألة من مسائل الدين أصوله وفروعه,إذا لم يكن عند الإنسان علم منها,أن يسأل من يعلمها,ففيه الأمر بالتعلم والسؤال لأهل العلم,ولم يأمر بسؤالهم إلا لأنهم يجب عليهم التعليم والإجابة عما علموه}



This verse, even though the reason for it was specifically to ask about the case of the previous Messengers from the People of the Reminder – and they are the People of Knowledge, then indeed it is general for every matter from the matters of the religion – its foundations and its branches – when a person doesn’t have knowledge about it, he asks the one who knows it. So in this is the command to learn from and ask the People of Knowledge. And He didn’t command that they be asked except because it is obligatory upon them to teach and answer with what they know”

Those Who Claim They Follow Only the Quran

October 17, 2013




This is an excerpt of Shaikh Muhammad Amaan al Jaamee’s explanation of Shaikh Uthaymeen’s Book Al Qawaa’id al Muthlaa… (Exemplary Principles)…Taken from tape 4, starting at 13:521. Underlined speech is from the text of Shaikh Uthaymeen’s book2.


Arabic text of Shaikh Muhammad Amaan al Jaamee’s speech in this file:

Quraniyyoon Arabic quote



Shaikh Uthaymeen said (translated):


And where is the Imaan in the Messenger – sallallahu alayhe wa sallam – who was entrusted with the Quran – for the one who doesn’t accept what is from his Sunnah




Shaikh Muhammad Amaan al Jaamee explained:


And he rejects that and says: We are sufficed with the Quran. What is in the Book of Allaah, we accept. And what is in the Sunnah, we reject. This one claims that he is a Qur’aanee – from those who believe in the Quran only.


These people disbelieve in the Quran without realizing it. Whoever disbelieves in the Sunnah has indeed disbelieved in the Quran. Because the Quran is that which commands to follow the Sunnah.3 And because the Quran mentions many of the rulings in a general way which are explained in detail in the Sunnah.


And some of the Attributes of Allaah, The Most High, have come in the Sunnah and they are not in the Quran. Separating the Book from the Sunnah and claiming Imaan in the Quran and rejecting the Sunnah is futility (useless). On top of that, it is disbelief in both of them.


The Shaikh (Uthaymeen) – (we ask that) Allaah bestow mercy upon us and upon him – said:


Allaah, The Most High, said:


وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ


And We have sent down to you the Book (i.e. the Qur’an) as an explanation (tibyaan) for everything…” (16:89)


And from what is known


(Shaikh al Jaamee): to the students of knowledge


is that many of the knowledge-based sharee’ah matters


(Shaikh al Jaamee): from that is the Names and Attributes – this is called: “knowledge-based”


and the action-based matters –


(Shaikh al Jaamee): the rulings


their explanations come in the Sunnah


(Shaikh al Jaamee): many of them are explained in the Sunnah


So their explanations in the Sunnah are from the explanation (mentioned in) the Quran (“tibyaan” as mentioned in the verse 16:89 above)


(Shaikh al Jaamee): Allaah, The Most High, said:


أقيموا الصلاة


Establish the salaah”4


How do you establish the salaah with the Book (the Quran) only, when you have disbelieved in the Sunnah? How do you purify yourself ? And these details from the actions of the salaah – from the takbeer (to begin the salaah) to the tasleem (to end the salaah) – from where do you know how to do these things?


When you have left off the Sunnah, that means that you leave off the salaah.


What verse from the Quran do you use to pray? With this general verse:


أقيموا الصلاة


Establish the salaah”?


And also:


ءاتوا الزكاة


Give the zakaah” (2:110)


From where (do you know how to do this)?? This tremendous command: The Hajj. The details and actions of Hajj – are they not from the Sunnah? Most of our actions are in the Sunnah. The Quran has placed a general outline, and the Sunnah has explained it. The place of return is to Allaah. Because the Sunnah5 is from Allaah…









2 The underlined text in this file from Shaikh Uthaymeen’s book can be found here:

3 For example: 4:69; 3:31-32; 59:7; 4:59; 3:132; 4:64-65

4 This command occurs in many places, e.g. 2:110

The Importance of Saying: “O Turner of the hearts, keep my heart firm on your religion”

September 19, 2013






Anas bin Malik narrated:


كانَ رسولُ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ يُكْثِرُ

أن يقولَ : يا مُقلِّبَ القلوبِ ثبِّت قَلبي على دينِكَ ، فقلتُ : يا

رسولَ اللَّهِ ، آمنَّا بِكَ وبما جئتَ بِهِ فَهَل

تخافُ علَينا ؟ قالَ : نعَم ، إنَّ القُلوبَ

بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

The Messenger of Allaah -sallalahu alayhe wa sallam – used to say a lot:

يا مُقلِّبَ القُلُوْبِ

ثَبِّت قَلْبِي عَلَى دِيْنِكَ



“O Turner of the hearts, keep my heart firm upon your religion”

So I (Anas) said: O Messenger of Allaah, we have believed in you and believed in everything you have been sent with, so are you afraid for us? He said: “Yes.  Indeed the hearts are between two fingers from the fingers of Allaah – He turns them however He wills”


Shaikh Albanee declared this hadeeth to be Saheeh in Saheeh at Tirmidhee (2140)

The following translated from:



Question: The Prophet – sallallahu alayhe wa sallam – used to say: Allahumma Muqallibal-quloob thabbit qalbee ‘alaa deenik (O Allaah, The Turner of the hearts, keep my heart firm on your religion)1. And he said to ‘Aa’ishah (radiallahu anhaa): Indeed the hearts are between the two fingers of The Most Merciful2. What is the correct way to understand this hadeeth?





A (Shaikh Bin Baz): The hadeeth is clear. He – sallallahu alayhe wa sallam – said:


إن القلوب بين أصبعين من أصابع الرحمن يقلبها كيف يشاء

Indeed the hearts are between two fingers from the fingers of The Most Merciful – He turns them however He wills”3

The meaning is that Allaah – Lofty and Exalted is He – He is the One in Whose Hand is the giving of firmness in (all) the affairs. So the Believer asks his Lord to keep him firm upon faith and keep him firm upon the truth. The hearts turn and they are between two fingers from the fingers of The Most Merciful – this is according to what is befitting to Allaah. It is established that Allaah has fingers in a manner that is befitting to Allaah4

And that Allaah – Lofty and Exalted is He – in His Hand is the ability to change the affairs and turn the hearts however He wills. He turns the heart of this one, so he apostates from his deen5, He turns the heart of this one and he becomes Muslim, and He turns the heart of this one and he falls into sin.

So the hearts are in the hand of Allaah – Lofty and Exalted is He – He is the One Who changes them however He wills – He is The Most High and Free from all deficiencies and defects. The Believer asks his Lord (by saying):

اللَهُمَّ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُقَلِّبَ القُلُوْبِ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, O Turner of the hearts, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُصَرِّفَ القُلُوْبِ صَرِّفْ قَلْبِي عَلَى طَاعَتِكَ

O Allaah, O Turner of the hearts, turn my heart to your obedience”6

(The Believer) asks his Lord for firmness.

And Allaah – Exalted and Lofty is He – is described as having fingers, and He has a hand – Exalted and Lofty is He – in a manner that is befitting to Him – He is The Most High and Free from all deficiencies and defects.

He does not resemble the things He has created – not in the hand, nor the fingers, nor in speech, nor in being pleased, nor in being angry, nor in other than that just as He – Who is The Most High and Free from all deficiencies and defects – said (translated):

There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11)


and He, The Most High, said (translated):


To Allaah belongs the most beautiful Names, so call upon Him by them.” (7:180)











1 Anas bin Malik narrated it with this wording:


اللهم يا مُقلِّبَ القلوبِ ، ثبِّتْ قلبي على دينِك

Shaikh Albaanee declared it to be saheeh in Saheeh al Adab al Mufrad (527)

2 ‘Aa’isha narrated that the Messenger of Allaah (sallallahu alayhe wa sallam) used to say a lot:

يامُثَبِّتَ القلوبِ ثبِّتْ قلبي على دينِكَ

O One Who makes the hearts firm, make my heart firm upon your religion”. So I (‘Aa’ishah) said: “O Messenger of Allaah, you make this du’a a lot, are you afraid?” He said: “Yes. Who would keep me safe, O ‘Aa’ishah, while the hearts of the servants are between two fingers from the fingers of The Most Merciful?”

Shaikh Albaanee declared it saheeh in Takhreej Kitaab wa Sunnah (233) (a hadeeth encyclopedia)

3 With the wording:

إنَّ القُلوبَ بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

Narrated by Anas bin Malik. Shaikh Albaanee declared it saheeh in Saheeh at-Tirmidhee (2140). There are various authentic and similar wordings for this dua and hadeeth. And Allaah knows best. (a hadeeth encyclopedia)

4 Translator’s note: we don’t say that Allaah’s Face is like the face of anything from His creation, or that His hearing is like the hearing of any of the creation, or that His fingers are like the fingers of any of the creation. While it is established that He has these attributes, we do not know “how” they are – but we do know that they befit His Majesty. And He has said (translated): “There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11) And He said (translated): “So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. (An-Nahl 16:74) (translation of that verse taken from: For an excellent book on the topic of Allaah’s Names and Attributes and what are the correct beliefs regarding them, see here: as well as here:

5 And Allaah is never unjust.

Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh).” (13:11)


This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.” (Aali Imran 3:182)

Translation of both verses taken from:

6 With the wording:

اللَّهمَّ مُصرِّفَ القلوبِ صرِّف قلوبَنا على طاعتِكَ

Narrated by Abdullah bin ‘Amr bin al-‘Aas, from Saheeh Muslim, Book of al-Qadr (The Book of Divine Decree)

The Levels of the Prophetic Da’wah

July 21, 2013


The following is taken from a lecture by Shaikh Arafaat al Muhammadee – a student of the Scholars (such as Shaikh Abdul Muhsin al Abbaad and Shaikh Ubaid al Jaabiree). Many of his lectures are here:

The following taken from one of his lectures on the Prophetic Seerah:

فقوله: اقرأ هذا أمر بالقراءة فقط لا بالتبليغ لم يأمره بأن يبلغ


So His statement – “Iqra” – this is a command to recite only, not to spread it. He didn’t command him to spread it.

لهذا قال العلماء عندما قال له اقرأ صار نبيًا عليه الصلاة والسلام

For this reason, the Scholars say that when it was revealed to him “iqra” (96:1) he became a Prophet – alayhe as-salaatu was-salaam

لكن لما نزلت عليه ﴿يَا أَيُّهَ ا الْمدَّثِّر ﴿ ٠﴾ قمْ فَأَنذِر﴾ المدثر:

But when the verses were sent down: “Yaa ayyuhaal-muddaththir, qum fa’andhir” (Muddaththir 74: 1-2)



هنا أمر بالإنذار وبذلك صار رسولًا عليه الصلاة والسلام

This is the command to warn and with this he became a Messenger- alayhe as-salaatu was-salaam





إذً ا كما قال العلماء نبِّئَ باقرأ وأرسل بالمدثر

So as the Scholars say, he was made a Prophet with “iqra” and he was made a Messenger with “muddaththir”




صار نبيًا باقرأ وصار رسولًا عليه الصلاة والسلامحينما نزلت عليه يا أيها المدثر

He became a Prophet with (the revelation of the verse) “iqra” (96:1) and he became a Messenger – alayhe as-salaatu was-salaam – when “yaa ayyuhaal-muddaththir” (74:1) was sent down




ولهذا هنا ذكر العلماء أيضاً مراتب للوحي فقالوا

And for this reason, here the Scholars have also mentioned the levels of the revelation.  They said:



المرتبة الأولى: هي النبوة

The First Level: is Prophethood




والمرتبة الثانية: أمر الله عز وجللنبيه بإنذار عشيرته الأقربين

The Second Level: Allah’s command – Lofty and Exalted is He – to His Prophet to warn the close relatives of his tribe1




والمرتبة الثالثة: الأمر بإنذار قومه

The Third Level: The command to warn his people





والمرتبة الرابعة: بإنذار قوم ما آتاهم من نذير من قبله وهم العرب

The Fourth Level: Warning a people whom no Warner had come to them before- and they are the Arabs




والمرتبة الخامسة: إنذار جميع من بلغته دعوته عليه الصلاة والسلام من الجن والإنس إلى آخر الزمن

The Fifth Level: Warning all whom his call reaches – alayhis-salaatu was-salaam – from the jinn and mankind until the end of time


هذه المراتب التي ذكرها العلماء مراتب الدعوة التي دعا النبي عليه


These are the levels which the Scholars mention are the levels of dawah which the Prophet – alayhis-salaatu was-salaam called to







1وذُكر أن هذه الآية لما نـزلت, بدأ ببني جده عبد المطلب وولده, فحذّرهم وأنذرهم.

It was mentioned that when this verse (26:214) was sent down, he (sallallahu alayhe wa sallam) began with the children of his grandfather Abdul Muttalib and his children, so he warned them and admonished them. (Tafsir at-Tabari)

Shaikh Ibn Baz on Darwin’s Theory

July 7, 2013



The following translated from:



Question: It is known that some of the people think that the their (man’s) origin is an animal – in agreement with the western theory – so what do you have to say about that?




Answer (by Shaikh Bin Baz):

Darwin’s theory says that the origin of mankind is monkeys and that the son of Adam (mankind) is a speaking animal and that all of us are animals. But Allah created life for the son of Adam and gave him an intellect and (eloquent) speech.  However, this filthy theory is false according to the consensus of the Scholars.  The monkeys are a (separate) species from the species, the dogs are a (separate) species from the species, the pigs are a (separate) species from the species, the cats are a (separate) species from the species, and likewise are the lions, tigers, leopards, and other than them (i.e. all are separate species).  As for man, then he is a separate creature with intelligence and speech whom Allah created from a despised fluid.  And our father is Adam – peace be upon him – Allah created him from clay.  So he is a separate creature and a species from the (different) established species – and they are the children of Adam.  The jinn are also an established species – created from a smokeless flame of fire.  And every type of animal/insect is an established species (community) until even the ants are a species.




(end of first article)




The following translated from:



Question: I always hear and read that man was a monkey in the beginning, then he passed through stages and changed until the modern man that we know today.  Is this logical or not?  And are the origins (of man) a monkey – meaning the origins of the formation of its (the monkey’s) body are the same origins of the formations of man’s?  Benefit us, (we ask that) Allah reward you with good.





Answer (by Shaikh Ibn Baz):

(With the Name of Allah (God, The Creator), The Most Merciful, The Bestower of Mercy


Peace and blessings be upon the Messenger of Allah, his family, his Companions, and whoever follows his guidance.  As for what follows:


This statement that the questioner mentioned is rejected and false.  It opposes the Book of Allah – Exalted and Lofty is He – and the Sunnah of the Messenger – (we ask that) Allah exalt him and raise his rank – and it opposes the consensus of the Salaf of the ummah. And this statement has become known from the one called Darwin – and he is a liar in what he says. 


Rather, the origin of man – his origin is known.  His origin is not a monkey, nor other than a monkey.  Rather, he is man – upright, intelligent – Allah (God, The Creator) created him from clay (water and soil), from earth.  That is our father – Adam – peace be upon him – Allah created him from earth (soil).



As Allah – Exalted and Lofty is He – said (translated):


And indeed We created man (Adam) out of an extract of clay (water and earth).” (Al-Mu’minun 23:12)1


He is created from this soil.  Allah created him with his image – his height was sixty cubits (90 feet) – 60 cubits tall.  Then the creation began to decrease (in height) until now….So his (Adam’s) children are like him – created in the form of their father (Adam). They have hearing, they have sight, they have intellects, and they have the stature that you see today  – they walk on their legs.  They speak, hear, see, and eat with their hands…



They aren’t in the shape of monkeys, nor the form of monkeys.  They (people) have a specific form which befits them.  And likewise is every species (community): 


The monkeys are a separate species


The pigs are a separate species


Likewise are the dogs, donkeys, cats, and the species other than them


There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered. (Al-An’am 6:38)”2


These species (communities) – all of them will be gathered before Allah and collected together on the Day of Resurrection – some of them will give detailed accounts about others



Then it will be said to them (the animals): Be dirt!


So they will become dirt (soil) – except for the Jinn and Mankind – theirs is a different situation.  They will be called to account and recompensed for their actions.  So whoever obeyed his Lord (worshiping only Him as a Muslim) then he (or she) will go to Paradise.  And whoever disbelieved in his Lord (by worshiping others with Him or disbelieving in His existence, for example) then he (or she) will go to the fire.


As for these animals, then they are separate species. The monkeys are a separate species which has its own essential nature, its own origin, its own characteristics. And likewise are the pigs, dogs, donkeys, camels, cows, and sheep. And likewise the species (each) have their (different) forms and distinct characteristics which Allah has created for it – He is Free from all deficiencies and defects – and He is The Most Wise, The All-Knowing. And He sees best the details….



The details of their structures (make-ups) – He has more insight into this and knows it better (than everyone) – He is The Most High and Free from all deficiencies and defects.  But it is obligatory that the servant (the human being) believes that the creation of Adam was not like the  creation of monkeys. And that the origin of Adam is the same origin which he is upon today – his origin was not a monkey, nor other than that.  Rather, he is man, upright in his form….


He possesses intellect, he possesses hearing, he possesses sight, he possesses the known senses like smelling, touch, taste, and other than that from what Allah created him with.  So the statement that his origin is a monkey is a rejected statement, a false statement. And if it were said that the one who said this was a kaafir, it would be a well-founded statement. For what is most apparent – and Allah knows best – is that the one who says this while knowing what the legislation (Quran and Sunnah) has brought, then he is a disbeliever because he has belied Allah and His Messenger and he has belied the Book of Allah – He is The Most High and Free from all deficiencies and defects.



(end of second article)









1Translation of the verse taken from:

2Translation of the verse taken from:








The Difference Between Naseehah (Advice) and Ta’yeer (Degradation)

June 17, 2013

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer



Shaikh Rabee – hafithahullah – said:


This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)


When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas).  And that your intention is to clarify the truth and point out the error which contradicts the truth.


When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for.  And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.


Al-Haafith Ibn Rajab – rahimahullah – said:


“All praises and thanks are only for the Lord of the Universe (Allah).  His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement).  As for what follows:

These are some brief words gathered together  regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned.  There is no difference between them with most of the people.  And Allah is the one who grants success (in being guided) to what is correct.”


Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes.  So there can be some similarity between an-Naseehah and at-Ta’yeer.


At-Ta’yeer is that you mention a fault (or flaw)  and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.


And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….





And Shaikh Saalih Suhaymee – hafithahullah – said:


التعيير هو تنقص عيَّره أي تنقصه بنسبه أو بصَنْعَتِه

أو بشكله أو بلونه أو نحو ذلك وكل هذا محرم

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam.  It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…




الفرق بين النصيحة و التعيير/ قول المؤلف أفامة الحجج الشرعية والأدلة

The Definition of Taqwaa

June 17, 2013




Shaikh Uthaymeen said about the definition of taqwaa:

(From his Explanation of Riyadhus Saaliheen, The Chapter of Taqwaa)



وهو أن يتخذ الإنسان ما يَقِيه من عذاب الله. والذي يقيك من عذاب الله هو فعل أوامر الله ،واجتناب نواهيه



And it (taqwaa) is that a person takes what will protect him from the punishment of Allah. And what protects you from the punishment of Allah is doing what He has commanded and avoiding His prohibitions”





Shaikh Fawzaan said in his lecture about attaining a happy life:


يتقون يعني  يتخذون وقاية من غضب الله  وعذابه

وما هي الوقاية؟

هل هي الدروع الحصون والجنود؟ لا

أو الثياب؟ لا

الوقاية العمل الصالح

الوقاية العمل الصالح

وتقوى الله أن تعمل  بطاعة الله على نور من الله ترجو ثواب الله

وأن تترك معصية الله على نور من الله تخاف من عقاب الله

ها هى التقوى

سُمِّيَ تقوى لأنها تقيك من غضب الله وتقيك من العذاب

هذه التقوى




They have taqwaa – meaning – they take something to protect them from Allah’s Anger and Punishment

What is the protection?

Is it armor, fortresses, and armies? No.

Is it clothing? No.

The protection is righteous deeds

The protection is righteous deeds

Having taqwaa of Allah is that you act in Allah’s obedience upon a light from Him, seeking the Reward of Allah

And that you leave off disobedience to Allah, upon a light from Him, fearing Allah’s punishment

This is taqwaa

It is called taqwaa because it protects you from the Anger of Allah and it protects you from the punishment. 

This is taqwaa




The root of تَقْوَى is from the verbوَقَى, يَقِيْ which means “to protect”. 

It’s masdar (verbal noun) is وِقَايَةٌ (protection) and its amr ( command ) form is:

قِ (, قِيْ (, قُوا (, see verse 66:6), and قِيْنَ (


تَقِيٌّ is “having taqwaa”


For example:


وَكَانَ تَقِيًّا


And he (Yahyaa) was one having taqwaa” (19:13)


(taqee is mansoob in the verse due to kaana)


The verb meaning “to have taqwaa” is اِتَّقَى   يَتَّقِي   اِتَّقِ  

(53:32, 92:5, 33:1, )


The comparative/superlative form (اسْمُ التَفْضِيْل ) is أَتْقَىwhich is having more or having the most taqwaa (depending on the context) (49:13).  Other words that follow this pattern:


خَفِيٌّ hidden (19:3)  أَخْفَى more/most hidden1

Like in the saying of the Prophet – sallallahu alayhe was sallam – that shirk is:

أَخْفَى من دبيب النمل

more hidden than the crawling of the ant…”2

شَقِيٌّ wretched (11:105)  أَشْقَى more/most wretched (91:12, 92:15)








1أَخْفَى is also a verb meaning “to hide (something)”

2 Recorded by many of the hadeeth scholars, authenticated by Shaikh Albanee in Saheeh al Adab al Mufrad, narrated by Ma’qal bin Yasaar