Archive for the ‘Shaikh Fawzaan’ Category

How to Unify the Muslims – Shaikh Fawzaan

March 7, 2014



Shaikh Fawzaan answered the following question on the radio program “Nur alaa ad-Darb”


Read the Arabic from here:


Listen to the Arabic:



Question: Splitting and differing have overtaken the Ummah in this present time of ours so how can we unite the Muslims upon good and leave off differing and splitting?


Shaikh Fawzaan: That will come from calling to agreeing with and uniting upon the truth and (agreeing with and uniting) upon the correct belief.  That happens at the hands of the Scholars and rectifiers.  That happens at the hands of the Scholars and rectifiers -those who call to unity and to leaving off splitting and differing for other than the truth. Rather (that differing which occurs) due to (following) desires, or due to (loyalty) based on partisanship and groups.  All of this (blameworthy splitting and differing) should be left off.  And the Muslims should unite as one group, as one nation.


Truly! This, your Ummah [Sharia or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone). [Tafsîr Ibn Kathîr]”1 (Al-Anbiya 21:92)


And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” (3:103)


So it is upon the Muslims to remember this.  It is upon the rectifying callers to act upon this.  The callers nowadays are many.  As are the organizations for calling, etc.  But there is splitting.  The callers aren’t acting on this matter (to hold onto the Rope of Allaah – the Quran and Sunnah – and not split away from it) and they are not giving it importance.  Rather, perhaps many of them say:


This is freedom of beliefs”, or “This is freedom of opinion”, or what is similar to that – this is not permissible (to say since these are innovated ideas which contradict the legislation that the Creator sent down)


It is obligatory upon them:


After calling to tawheed (monotheism) and making all worship sincerely for Allaah only, that they rectify (matters amongst themselves)


So fear Allâh and adjust all matters of difference among you” (8:1)


There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and all the good and righteous deeds which Allâh has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.” (An-Nisa 4:114)


And the saying of Allaah, The Most High (translated):


And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allâh; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are equitable.  The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers.” (49:9-10)


So it is not permissible for us to remain upon differing.  Because this rips apart our unity, destroys our strength, and splits our cohesiveness, and emboldens the enemy against us.


As for the one who says:


We unite upon what we agree and pardon each other concerning that which we differ”


Then this is a corrupt principle which is not correct.  We must unite upon the truth, upon the correct belief, upon good Islamic behavior. Not splitting due to opinions, desires, groups or parties.  These groups have engulfed the Ummah and enmity has occurred between them. This is what the enemies want.  They are the ones who fuel this differing and they are the ones who encourage it and perhaps also make money from it.








1 Translation of all verses of the Quran taken from:




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

Speaking English Without Necessity – Shaikh Fawzaan

April 8, 2013


Translated from:


Question: May Allah make your affair good. The question is asked: “Some of the Arab brothers speak in the English language without any need. Is this action blameworthy or permissible and does it contradict the honorable status of Islam?”



Answer (Shaikh Saalih Fawzaan):


For the Arab to speak with a language other than Arabic, this is tashabbuh (resembling)1, resembling of the non-Arabs.  But, it is permissible if there is a need.  It is permissible to speak (in English) as much as is needed, and in that case the prohibition is removed. But if it is for other than a need, then this is not permissible because this is from at-tashabbuh: whoever speaks like them resembles them.  So if it is for other than a need then it is NOT permissible. Na’am





Translated by: Ummu Khuzaimah

Edited by: Umm Muhammad





1The Prophet (sallallahu alayhe wa sallam) said:

مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ

Whoever resembles a people is from them.”

Narrated by Abdullah ibn Umar – radiallahu anhumaa – declared authentic by Shaikh Albaanee in Saheeh al Jaamee (2831)

Awrah of the Muslim Woman Around Other Muslim Women

April 1, 2012

This is a translation of a fatwa by the Permanent Committee which was comprised of  the following scholars: Shaikh Abdul Aziz aalush Shaikh (the current Grand Mufti), Shaikh Saalih Fawzaan, Shaikh Ghudyaan (who passed away recently) and Shaikh Bakr Aboo Zaid.  The fatwa is on the website (on the Arabic site – it hasn’t been translated onto the English part of that website yet).  This fatwa was also posted on  (it’s about half-way down the page)

“Indeed the Believing women in the beginning of Islam reached the highest level of purity, chastity, shyness, and modesty because of the blessing of Imaan in Allah and His Messenger and following the Qur’an and Sunnah. And the women in that time would wear concealing clothes and it is not know from them that they exposed themselves in the gatherings of some of them or in the presence of their mahrams.  And the women of this ummah traversed this correct sunnah – and all the praise is due to Allah – generation after generation until recent times when there entered upon many of the women what entered upon them from corruption in dressing and manners, this being due to numerous causes and this is not the topic to go into them.

“And with regards to the majority of the fatwas that are found by the Permanent Committee about the limits of what a woman can see of another woman and what is obligatory for her from clothing (in front of other women), then the Permanent Committee clarified to all the Muslim women: that it is obligatory for the woman to adorn herself with the good manners of shyness which the Prophet (sallallahu alayhe wa sallam) mentioned was a branch from the branches of Iman. And the shyness that has been commanded in the legislation and what is customary is her covering and modesty and adorning herself with good manners that distance her from situations of fitnah and doubtful situations.

“And indeed the Qur’an clearly indicates that the woman doesn’t show to another woman except what she shows to her mahrams from what (the things that) she normally uncovers in her house or at work, as Allah, The Most High, said (translated):

‘and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm)…’ 24:31

“And this is the text of theQur’an and this is what the Sunnah indicates. So it is the path that the wives of the Messenger (sallallahu alayhe wa sallam) and the Sahabiyyat were upon and those who followed them exactly (in beliefs, statements, and actions) from the women of this ummah until this time of ours. And what is normally taken off for those mentioned in the noble verse (24:31) is: what is apparent from the woman normally in the house or the workplace (among other women)and what’s difficult to avoid uncovering like the head, the hands, the neck, and the feet.

“As for expanding the uncovering to something in addition to that, then there is no proof from the Qur’an or Sunnah indicating the permissibility of that. Also, it is the path to fitnah (trial/temptation) for the woman and subjecting the girls of her gender to fitnah through her – and this is found among them. There is also in this (uncovering body parts which should not be uncovered) a bad example that they set for other women. There is also in this the resembling of the shameless kaafir women and prostitutes in their way of dress. And it has been estahlished from the Prophet (sallallahu alayhe wa sallam) that he said (translated): ‘Whoever resembles a people, then he is from them’ [collected by Imam Ahmad and Abu Dawood]…”

Shaikh Fawzaan on the meaning of “Ahlus Sunnah wal Jamaa’ah”

April 1, 2012

Stated Shaikh Saalih Fawzaan in his sharh (explanation ) of Imam Ibn Taymiyyah’s book Al-Aqeedatul-Wasitiyyah (translated)

“And they are called ‘Ahlus-Sunnah’ because of their connection to the Sunnah of the Messenger-sallallahu alayhe wa sallam-preferring this (his Sunnah) above all other than it from statements and madh-habs. And this is in opposition to Ahlul-Bid’ah (the people of innovation). Because indeed they are (named) based on their connection to their bid’ah or misguidance like the Qadariyyah2 or the Murji’ah3. And sometimes they are (named) based on their ugly, evil actions like the Raafidah4 and Khawaarij5

“’And the Jamaa’ah’: (Jamaa’ah means) in the language: a group of people gathered together. What is intended here  is: those gathered together upon the truth clinging to the Book and the Sunnah. And they are the Sahabah and all who follow them perfectly (in beliefs, statements and actions) even if they are few. As Ibn Mas’ood6-radiAllahu anhu-said: ‘The Jamaa’ah is what agrees (or conforms) with the truth, even if you are by yourself, in that case you are the Jamaa’ah.’”7

Another statement of Shaikh Fawzaan here:


2Qadariyyah: “Those who say that a person is totally independent and has unrestricted free will and ability regarding his actions, and that Allah’s Will and Power have no affect on this” Shaikh Uthaymeen’s Explanation of The Three Fundamental Principles, translated by Abu Talhah Dawood ibn Ronald Burbank, published by al-Hidaya p.190

3Murji’ah: see (if link doesnt work, go to fatwaislam and search for murji’ah

4Raafidah: see

5Khawarij: see

6 One of the Companions of the Prophet-sallallahu alayhe wa sallam, and one of the most knowledgeable scholars about Islam

7From the Book : Sharh (Explanation of) Aqeedatul Wasitiyyah (arabic), published by Darussalam, p.12, my translation

So called “Islamic” Songs

April 1, 2012

References to the quotes are in the Arabic.

## فتوى الشيخ الفوزان –حفظه الله-##قال الشيخ صالح الفوزان حفظه الله تعالى: ( وما ينبغي التنبه عليه : ما أكثر تداوله بين الشباب المتدينين من أشرطة مسجل عليها أناشيد ، بأصوات جماعية يسمونها ( الأناشيد الإسلامية ) وهي نوعٌ من الأغاني ، وربما تكون بأصوات فاتنة وتباع في معارض التسجيلات مع أشرطة تسجيل القرآن والمحاضرات الدينية.وتسمية هذه الأناشيد بأنها(أناشيد إسلامية) تسمية خاطئة ، لأن الإسلام لم يشرع لنا الأناشيد ، وإنما شرع لنا ذكر الله ، وتلاوة القرآن .. وتعلم العلم النافع .أما الأناشيد فهي من دين الصوفية المبتدعة ، الذين اتخذوا دينهم لهواً ولعباً ، واتخاذ الأناشيد من الدين فيه تشبه بالنصارى ، الذين جعلوا دينهم بالترانيم الجماعية والنغمات المطربة.فالواجب الحذر من هذه الأناشيد، ومنع بيعها وتداولها، علاوةً على ما قد تشتمل عليه هذه الأناشيد من تهييج الفتنة بالحماس المتهور ، والتحريش بين المسلمين.وقد يستدل من يروج هذه الأناشيد بأن النبي -صلى الله عليه وسلم- كانت تنشد عنده الأشعار، ويستمع إليها ويقرها

Stated the Noble (living) Scholar Saalih Fawzaan:

And it is befitting that we pay close attention to this: what is spreading amongst the youth from recorded tapes with singing in unison on them-that they call “Islamic songs” and it is a type of singing and sometimes they have on them the voices of youths. And they are sold in places where tapes are sold along with tapes of Qur’an and religious lectures. And calling these things “Islamic songs” is not correct because Allah has not legistated in Islam for us songs, rather He has only legislated in Islam for us the remembrance of Allah, recitation of Qur’an and learning beneficial knowledge. As for songs (anaasheed) then they are from the innovated religion of the Sufis, those who take their deen as amusement and play. And taking songs as religion is from resembling the Christians who have made their deen singing hymns in unison and songs with music. So it is obligatory to warn from these songs and to prevent their being sold and circulated. In addition to what is included in these are rallying songs which incite fitnah and cause discord amongst the Muslims.

And the one who spreads these anasheed (songs) uses as a proof that the Prophet -sallallahu alayhe wa alaa aalihi wa sahbihi wa sallam- he had with him poets who sung and he listened to that and and agreed with it.



الجواب عن ذلك : أنّ الأشعار التي تنشد عند رسول الله -صلى الله عليه وسلم- ليست تنشد بأصوات جماعية على شكل أغاني ، ولا تسمى ( أناشيد إسلامية ) وإنما هي أشعار عربية ، تشتمل على الحكم والأمثال ، ووصف الشجاعة والكرم وكان الصحابة ينشدونها أفراداً لأجل ما فيها من هذه المعاني وينشدون بعض الأشعار وقت العمل المتعب كالبناء ، والسير في الليل في السفر ، فيدل هذا على إباحة هذا النوع من إنشاد في مثل هذه الحالات خاصة ، لا على أن يتخذ فناً من فنون التربية والدعوة كما هو الواقع الآن ، حيث يلقن الطلاب هذه الأناشيد ، ويقال عنها ( أناشيد إسلامية ) أو ( أناشيد دينية ) وهذا ابتداع في الدين ، وهو من دين الصوفية المبتدعة ، فهم الذين عرف عنهم اتخاذ الأناشيد ديناً فالواجب التنبه لهذه الدسائس ، ومنع بيع هذه الأشرطة لأن الشر يبدأ يسيراً ثم يتطور ويكثر إذا لم يبادر بإزالته عند حدوثه ) أهـ حاشية “الأجوبة المفيدة” (صفحة 2-3) .

And the answer to that is that the poets that sung in the presence of the Messenger of Allah did not sing in unison, nor with a voice resembling a singer’s voice, and they were not called “Islamic Songs” (because they did not sing about the religion). They were only Arabic poets…and they described bravery and nobility. And the Sahabah would sing individually (not in unison) about things that were like this (bravery, nobility, etc). And some of the poets would sing at times when they were tired at work such as construction, or when traveling at night on a journey. So this shows the permissibility of this type of singing in these specific cases, not that (songs) are taken as a way from the ways of tarbiyyah (education/nurturing over time) and da’wah, like it is nowadays where the students learn these songs and they are called “Islamic songs” or religious songs. And this is a bid’ah in the religion (religious/Islamic songs is a bidah) and it is from the religion of the innovated Sufism. They are the ones who are known to take their deen as songs (anaasheed). So it is obligatory to point out these plots and to prevent the selling of these tapes because evil starts out easy, then it evolves and becomes numerous when there is no rush to stop it when it happens.



س/ كثر الحديث عن الأناشيد الإسلامية، وهناك من أفتى بجوازها وهناك من قال أنها بديل للأشرطة الغنائية فما رأي فضيلتكم؟ ج/ هذه التسمية غير صحيحة وهي تسمية حادثة فليس هناك ما يسمى بالأناشيد الإسلامية في كتب السلف ومن يعتد بقولهم من أهل العلم، والمعروف أن الصوفية هم الذين يتخذون الأناشيد دينًا لهم وهو ما يسمونه بالسماع، وفي وقتنا لما كثرت الاحزاب والجماعات، صار لكل حزب أو جماعة أناشيد حماسية قد يسمونها بالأناشيد الإسلامية، وهذه التسمية لا صحة لها، وعليه فلا يجوز اتخاذ هذه الأناشيد وترويجها بين الناس، وبالله التوفيق. [مجلة الدعوة العدد ١٦٣٢]

Q: Noble Shaikh, there has been much talk about Islamic Songs (anaasheed) and there is one who passed a fatwa saying that they are permissible and there is one who says that they are an alternative to the tapes of singers, so what is your opinion?

A: hafithuhullah: This naming (of “Islamic” for anaasheed) is not correct. And it is a new naming. There is nothing that is called “Islamic Anaasheed” in the books of the Salaf or those whose speech is given consideration from the Scholars. And it is known that the Sufis are the ones who take their religion to be songs (anaasheed)…And in our time when the groups and sects have become numerous, there has become for every group and sect fiery/zealous songs that they call “Islamic Songs”. And this naming (“Islamic” to song/nasheed) is not correct. And it is upon him to not permit the taking of the songs (to listen to) or the spreading them amongst the people. And with Allah lies the success.


Also refer to what the shaikh mentions here:

as well as his answer here:

The fact that the majority does something is not a proof that it is correct

April 1, 2012

The English follows the Arabic.

المسألة الخامسة

[ إنَّ من أكبر قواعدهم : الاغترار بالأكثر ، ويحتجُّونَ به على صحَّة الشَّيء ، ويستدلُّون على بُطلان الشَّيء بغُربتِهِ وقِلَّةِ أهلهِ ، فأتاهم بضدِّ ذلك ، وأوضحه في غير موضع من القرآن ] . ——————————————————————————–


من مسائل الجاهلية : أنهم يستدلون بالأكثرين على الحق ، ويستدلون بالأقلين على غير الحق ، فما كان عليه الأكثر عندهم فهو الحق ، وما كان عليه الأقل فهو غير حق ، هذا هو الميزان عندهم في معرفة الحق من الباطل . وهذا خطأ ؛ لأن الله – جل وعلا –

يقول : وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ ، ويقول – سبحانه وتعالى – : وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ، ويقول – سبحانه وتعالى – : وَمَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَإِنْ وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ ، إلى غير ذلك .

فالميزان ليس هو الكثرة والقلة ؛ بل الميزان هو الحق ، فمن كان على الحق – وإن كان واحدًا – فإنه هو المصيب ، وهو الذي يجب الاقتداء به ، وإذا كانت الكثرة على باطل فإنه يجب رفضها وعدم الاغترار بها ، فالعبرة بالحق ، ولذلك يقول العلماء : الحق لا يعرف بالرجال ، وإنما يعرف الرجال بالحق . فمن كان على الحق فهو الذي يجب الاقتداء به .

والله – جل وعلا فيما قص عن الأمم – أخبر أن القلة قد يكونون على الحق ، كما قال تعالى : وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ وفي الحديث – الذي عرضت فيه الأمم على النبي صلى الله عليه وسلم – رأى النبي ومعه الرهط ، والنبي ومعه الرجل ، والرجلان ، والنبي وليس معه أحد . فليست العبرة بكثرة الأتباع على المذهب أو على القول ، وإنما العبرة بكونه حقًا أو باطلا ، فما كان حقًا – وإن كان عليه أقل الناس ، أو لو لم يكن عليه أحد ، ما دام أنه حق – يُتمسك به فإنه هو النجاة . والباطل لا يؤيده كثرة الناس أبدًا ، هذا ميزان يجب أن يتخذه المسلم دائمًا معه .

والنبي – صلى الله عليه وسلم – يقول : بدأ الإسلام غريبًا وسيعود غريبًا كما بدأ وذلك حين يكثر الشر والفتن والضلال ، فلا يبقى على الحق إلا غرباء من الناس ونزاع من القبائل ، ويصبحون غرباء في المجتمع البشري ، والرسول – صلى الله عليه وسلم – بعث والعالم كله يموج في الكفر والضلال ، ودعاء الناس ، فاستجاب له الرجل والرجلان ، إلى أن تكاثروا . وكانت قريش – وكانت الجزيرة كلها ، وكان العالم كله – على الضلال . والرسول – صلى الله عليه وسلم – وحده يدعو الناس ، والذين اتبعوه قليل بالنسبة للعالم .

فالعبرة ليست بالكثرة ، العبرة بالصواب وإصابة الحق . نعم ، إذا كانت الكثرة على صواب فهذا طيب ، ولكن سنة الله – جل وعلا – أن الكثرة تكون على الباطل وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ، وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ . من موقع العلامة افوزان

(from Shaikh Fawzaan’s explanation of the Principles of Jaahiliyah [by Shaikh Muhammad ibn Abdul Wahhab] from Shaikh Fawzaan’s website):

(Text of Masaa’il al Jaahiliyyah – translated – point no. 5)

The Fifth Principle:

Indeed from the greatest of their principles (from the Days of Ignorance) is: being deceived by what the majority (of people) does, and using what the majority does as the proof of the correctness of something, and using the strangeness of something and the fact that only a small number (of people) do it as a proof for it being false.  So He brought the opposite of that and made that clear in more than one place in the Qur’an.

Explanation (by Shaikh Fawzaan):

From the Principles of the Days of Ignorance (Jaahiliyah) is that they tried to use as a proof for something being true the fact that the majority did it (or were upon it) and they tried to use as a proof for something not being true the fact that only a small number did it (or were upon it).  So according to them, whatever the majority were upon was the truth and whatever the minority were upon wasn’t the truth.  This was their criterion for knowing the truth from the falsehood.  This is an error, Allah – Exalted and Most High – said (translated):

“And if you obey the majority (most) of those on the earth they will lead you astray from Allah’s Path. They only follow conjecture (guesses), they do nothing but lie” (6:116)

And He, Exalted and Most High, said (translated):

“But the majority of mankind don’t know” (7:187)

And He, Exalted and Most High, said (translated):

“And We found that the majority of them of them were not true to their covenant and We found the majority of them to indeed be faasiqoon (rebellious, disobedient to Allah)” (7:102)

And verses other than those.  So the criterion (for what is the truth) is not what the majority or minority (of people) are upon, rather the criterion is the truth.  So whoever is upon the truth – even if it is one person – then he is the one who is correct and whom it is obligatory to take him as an example.  And when the majority are upon falsehood then it is obligatory to leave them and not be deceived by (the number of people following falsehood) because what matters is the truth. And because of that, the ulama say, “The truth isn’t known by the men, but the men are only known by the truth.”  So whoever is upon the truth, then it is obligatory to take him as an example.

And Allah, Exalted and Most High, in what He told us about the previous nations – He informed us that the minority were upon the truth.  As He, The Most High, said (translated):

“And none believed with him except for a few” (11:40)

And in the hadeeth in which the previous nations were shown to the Prophet – sallallahu alayhe wa sallam – he saw a prophet and with him was a small group, and a prophet who had with him one or two men (only).  And he saw a prophet who had nobody with him.  So it doesn’t matter how many people are following a way or (some) speech, the only thing that matters is what is true and what is false.  As for what is true – if only a few people are upon it – or even if no one is upon it  – as long as it is true then it is held onto because it is salvation.  And falsehood is not supported by the large number of people (following it) – ever.  This is the criterion which the Muslim must always have with him.

And the Prophet – sallallahu alayhe wa sallam – said (translated), “Islam began as something strange and it will return to being something strange just as it began….” – and that is when evil, afflictions, and misguidance are abundant.  So no one remains upon the truth except the strangers from the people….And they will become strangers to society.  The Messenger – sallallahu alayhe wa sallam – was sent when the whole world was awash in disbelief and misguidance. He called the people (to Islam).  And one or two men answered the call (at first) until they (those who answered his call) became abundant.  And the Quraish, the Arabian Peninsula, the whole world used to be upon misguidance.  So the Messenger (sallallahu alayhe wa sallam) – he alone called mankind (to Islam). And those who followed him were a few compared to the rest of the world.

So what matters is not the majority.  What matters is what is correct and the truth.  When the majority are upon the truth, then this is good.  However, it is the sunnah of Allah, Exalted and Most High, that the majority will (generally) be upon falsehood:

“And the majority of mankind will not believe even if you desire it eagerly” (12:103)

“And if you obey the majority of those on earth, they will mislead you far away from Allâh’s Path” (6:116)

Explanation of “Don’t boycott more than three days”

April 1, 2012

The Question:

There comes in the hadeeth from the Messenger of Allah – sallallahu alayhe wa sallam – that he said: “Let not one one of you boycott his brother for more than three days…”   What is the ruling of boycotting the people of innovation after advising them?

The Answer (from Shaikh Saalih Fawzaan):

Not boycotting his brother for more than three days – this is with regards the affairs of the dunya. When there is between you and him a dispute in the affairs of the dunya.  So in that case it is not permissible for you to boycott him, but if you must boycott him, then the boycott can only be for three days.  After that, you don’t continue to boycott him…As for when boycotting is due to matters of the deen (religion), then in this case he boycotts until he (the one boycotted) repents to Allah – Azza wa Jall.  He boycotts him until he repents to Allah – whether he (the boycotted one) is an innovator or not – he is boycotted until he repents to Allah.  The Prophet – sallallahu alayhe wa sallam – boycotted some of the Sahabah who had stayed behind from the Battle of Tabook.  He boycotted them for more than 40 days.  He boycotted them until they repented to Allah – Azza wa Jall – and their tawbah (repentance) was sent down from Allah – Azza wa Jall.


Shaikh Fawzaan answers a similar question here:


Shaikh Fawzaan on Saying “Madkhalis”

January 1, 2011


س/ نطلب من شيخنا الفاضل التنبيه على أمر ما قد انتشر في الآونة الأخيرة بين بعض الطلاب ألا وهو: +نبز بعض العلماء الأفاضل إلى من يستمع إليهم بأن هؤلاء جاميون وهؤلاء مداخلة ، ويقصدون بذلك شيخنا العالم رحمه الله محمد أمان الجامي وشيخنا الفاضل حفظه الله وسدد خطاه ربيع بن هادي المدخلي وصلى اللهم وبارك على نبينا محمد.


Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon

and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.



الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11). كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).

Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):

‘And do not insult each other with nicknames’


All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:

‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)



العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟ إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ

The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it


المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .


Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree


Translated by Ummu Khadijah



Transcription source:- Audio source:


Also here:


And here: