Posts Tagged ‘aqeedah’

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:




Aqeedatu Safaareeniyyah

December 11, 2012

Arabic text:


(when the program pulls up, click on العقيدة السفارينية )


Arabic text:

As a file (without spaces): matn Aqeedah S




Recitation by Shaikh Muhammad Sa’eed Raslaan:


Explained by Shaikh Uthaymeen (Arabic pdf): Aqeedah Safaareeniyyah sharh Uthaymeen

(from: )


Explained by Shaikh Raslaan (Arabic audio):


Some translated quotes from Shaikh Uthaymeen’s explanation:


1. “Who are the Ahl ul-Athar? They are the ones who follow the
aathaar, they follow the Book and the Sunnah and the sayings of the Companions
(radiallaahu ‘anhum). And this does not befit any group (firqah) amongst the
sects except the Salafiyyeen, those
who adhere to the path of the Salaf.



2. “And the scholars have differed (on the issue) of whether the statement of the Companion constitute a proof or not? Meaning – is it allowed for us to depend upon the statement of the Companion in our religion? Or do we say that we do not depend upon the statement of anyone except for the statement of Allaah and His Messenger?

So from the scholars are those who say: We do not depend on anything other than the statement of Allaah and His Messenger. As for other than this, then the person is a mujtahid (someone striving to reach the correct answer) – he makes errors (sometimes) and he reaches the correct decision (sometimes). And we are not compelled (to follow) his statement.

And from the scholars are those who say: Rather the statement of the Companion certainly constitutes a proof – with the condition that it does not oppose a text, and that it does not oppose other than it. So if it opposes a text then it is rejected, regardless of whether that be a text from the Qur’aan or (from) the Sunnah. And if it opposes other than it, then it is returned back to at tarjeeh ( giving preference to that which is more correct). So we give preference to the one whose statement is most correct.

And from the scholars are those who add a third condition which is that (the Companion) be known for (his) fiqh and knowledge, so as to exclude the Companion who did not meet the Messenger sall Allaahu ‘alaiyhi wa sallam much. And this is a condition which is a must.

And without doubt, the person whose statement the Prophet sall Allaahu ‘alaiyhi wa sallam stipulated must be followed, then (this person’s) statement would constitute a proof – if it does not oppose a text – such as the statement of the Prophet “Take as an model to be followed those two who are after me, Aboo Bakr and ‘Umar” and “If they were to follow Aboo Bakr and ‘Umar, they would be rightly guided” . And this is a testimony from the Messenger sall Allaahu ‘alaiyhi wa sallam that the statement of Aboo Bakr and ‘Umar radi Allaahu ‘anhumaa is true guidance.”

(Sharh al ‘Aqeedah al Safaareeniyyah p490)

(from this file: LUI55Companionsanswers.doc  )



3. “(Question): Will (both) humans and jinn enter Paradise and the Fire – or is this particular to humans (only)?

The answer: As for the Fire, then the jinn and humans will enter it according to the texts and the consensus.

Allaah, the Most High, said:

And We have surely created many of the jinn and humans for the Hellfire.

Soorah al A’raaf (7) aayah 179

Meaning: We created many of the jinn and the humans (for the Fire) – we ask Allaah that He does not make us from them…

And as for the entry of the believers into Paradise, then with regards to (believing) humans this (is proved) by texts and by the consensus. With regards to the (believing) jinn, then this is an area of differing (of opinion).

And what is correct is that they (the jinn) will enter Paradise, and the proof for this is what occurs in Soorah ar Rahmaan in which Allaah addresses the jinn and humans; He, the Majestic and Most High, states:

The mujrimoon (disbelieving criminals) will be known by their marks (of blackness on their faces), and they will be seized by their forelocks and their feet. Then which of the Blessings of your Lord will you both (jinn and humans) deny? This is the Jahannum which the mujrimoon used to deny!

They will go between it (the Hellfire) and the boiling water.

Then which of the Blessings of your Lord will you both (jinn and humans) deny

And as for the one who fears the standing before his Lord, there will be two gardens.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 41 to 47

And this is addressed to whom? To the jinn and the humans.

Until He said about the two Gardens, the first and the other (see Soorah ar Rahmaan 55:62):

No man nor jinn has penetrated their hymens (through sexual intercourse) before them.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 74 to 75

So upon this, the correct saying is that the believers from the jinn will enter Paradise just as the believers from the humans (will) according to the texts – and because this is from the perfection of the justice of Allaah ‘azza wa jall . From the perfection of His justice is that whoever performs (good) actions, seeking the reward which has been promised, then it is a must that the reward comes to pass for him. And because this is necessitated by His statement, He the Most High, in the hadeeth qudsee :

Indeed My Mercy has preceded My Anger.

(Reported by al Bukhaaree (6986) and Muslim)

And those who say:

Certainly the jinn who is a kaafir will enter the Fire and the believer from them (the jinn) will not enter Paradise.

These people have made His Anger precede His Mercy.

How can we say: Indeed these (jinn) if they have done which would necessitate Mercy, then they will not be given Mercy and if they have done that which would necessitate punishment then they will certainly be punished  – so where would be the Mercy preceding the Anger?

So if it said:

What do you say about His statement, He the Most High:

So whoever has embraced Islaam then they have sought the Right Path?

Soorah al Jinn (72) aayah 14

And about His statement, He the Most High:

(The jinn said): O our people! Respond (with obedience) to Allaah’s caller and believe in him!  He (Allaah) will forgive you your sins and He will save you from a painful torment (of Hellfire)?

Soorah al Ahqaaf (46) aayah 31

And (yet) they did not say “and will enter you into Paradise”?

Then the answer is that staying silent about a matter does not necessitate that the matter does not exist –  because not mentioning (something) is not the same as saying that (that something) does not exist.

So if their reward is not mentioned in this aayah, then it has certainly been mentioned in another aayah (and) there is no contradiction to it – because not mentioning (something) is not the same as saying that (that something) does not exist.

So (based) upon this, we say with regards to this discussion: the believers from the jinn will enter Paradise just like the believers from the humans, and there is no difference.”

(Sharh al ‘Aqeedah al Safaareeniyyah p400 to 402)

(from the file: LUI_50_Paradise_answers.doc )



4.”‘Aaishah and Khadeejah were from the Mothers of the Believers – may Allaah be pleased with them – and the scholars have differed as to which of the two was the more excellent:

1) So it is said – ‘Aaishah was indeed the more excellent

2) And it is said – Khadeejah was indeed the more excellent…

So the angles (from which this issue is examined) are three:

Firstly – with respect to their both being wives of the Prophet sall Allaahu ‘alaiyhi wa sallam. So in this case, there is no comparison since all of the wives of the Messengers share in this virtue.

Secondly – with respect to their station with Allaah, and there is no comparison (to be made) either because this is something which we are ignorant of. And how often is it the case that two people have the same (amount of) knowledge yet the (difference) between their two stations with Allaah is like that between the Heaven and the Earth? This is because Allaah does not look to our appearances nor our actions; He only looks to (what is in) our hearts.

So what remains for us is (to assess) the actions which are manifest – which of the two was more excellent: ‘Aaishah or Khadeejah?

The most correct thing which is said in that (issue) is: that which the author (Shaykh Muhammad ibn Ahmad as Safaareenee) rahimahullaah has indicated  –

that Khadeejah had the virtue of precedence in (accepting) Islaam,

and she had the virtue of aiding the Prophet sall Allaahu ‘alaiyhi wa sallam at the beginning of his affair,

and that the Prophet sall Allaahu ‘alaiyhi wa sallam would continue to remember her

and that he did not marry anyone along with her

and that she was the mother of most of his children

and that she had great virtues.


‘Aaishah radi Allaahu ‘anhaa in herselfwas the most beloved of the women to the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the great care which she took of the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the intensity of her love for him,

and that large (amount of) knowledge which she spread in this nation

– with this she is distinguished over Khadeejah.


So this (one of the two wives) was more excellent from one angle and this (other one) was more excellent from one angle.”

(al ‘Aqeedah al Safaareeniyyah p488 – 489)

(from the last file on the page: LUI56Wivesanswers.doc )




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

The Scholar Abu Zaid Qirwanee d.386H

May 13, 2010

Taken from:


The Biography of Ibn Abi Zaid al-Qirwaaniy
By Sheikh Abdul Muhsin al-Abbaad
Translated by Abdulilah Lahmami

He is Abdullah ibn Abdulrahman, Abu Muhammad ibn Abi Zaid (rahimahullaah). who lived in al-Qirwaan from the scholars of the Maghreb area (now considered Morocco and Tunisia) in the fourth century after the Hijrah of the Prophet (sallaahu alaihi wa sallam). This being the century after the best three generations in which the Messenger (sallaahu alaihi wa sallam) said:

“The best people are my generation then those who come after them then those who come after them.” Saheeh al- had the ability to clarify knowledge with what he conveyed. He had insight with Bukhaaree

He was an imam from the Maaliki school of thought in his time without following blindly the school of thought as many others did much later but rather he was a role model to his people in spreading the benefits of Imam Maalik (rahimahullaah) which stemmed from the Quran and the Sunnah in the understanding of the companions. He gathered the benefits of Imam Maalik (rahimahullaah) and explained them. He was very knowledgeable having memorized many narrations. His books are a proof of this. He was eloquent in his writing and refuting the people of desires. He was good at poetry. He was of good conduct and fearful of Allaah and earned respect gaining him authority in the religion and worldly affairs. Many people traveled long distances to learn from him and those who benefited from him became stronger than before.

The elders amongst the people of knowledge recognized his status. He was known as Maalik as- Sagheer (young Maalik) because of his adherence to the Sunnah.

Al-Qaabisi (rahimahullaah) said, “He is a trustworthy Imam in his religion and narrations.”

He gathered the qualities of knowledge, piety, honour and intellect. He is well known and quick to comply with the truth and return to it. He learnt from the scholars in his country and heard from their scholars such as Abu Bakr ibn Labaad (rahimahullaah) and Abu Fadl al-Qaysi (rahimahullaah). Many had benefited from him and later he died in the year 386h.

He has books numbering more than 100 volumes.

His biography can be found in Seyar Alam an-Nubala (10/17), where Imam Dhahabi (rahimahullaah)said: “He is an Imam, a beacon (to be followed), an example, a learned man, a scholar from the people of the Maghrebýthe author said in the last part of this concise work that he was upon the way of the pious predecessors in the foundation of the religion not following the way of rhetoric speech and didnt delve into explaining away (Allaahs names and attributes) without knowledge so we ask Allaah to enlighten us.”[1]

The author wrote this introduction to a book in Fiqh (the science of how to worship Allaah), this from the comprehensive understanding he gathered by bringing the benefits in both areas of the religion, the correct belief and how to worship Allaah.

Due to the importance of this belief many scholars past and present have explained it and concerned themselves in spreading it to the people. Some of the scholars placed it in poetry form such as Ahmed bin Musharaf al-Ahsaai al-Maaliki (rahimahullaah) who died in the year 1285h from the students of Imam Muhammad ibn Abdulwahhab (rahimahullaah).

The Islamic University of Madinah has spread this small treatise around the world showing the importance of the correct belief. It has been explained by a number of scholars past and present. Amongst the present scholars is the elder Sheikh AbdulMuhsin ibn Hammad al-Abbad and his students Sheikh Saalih ibn Sad Suhaimi, Sheikh Muhammad Abdulwahhab al-Aqeel. Likewise recently, Sheikh Ubayd ibn Abdillah al-Jaabiree, Sheikh Abdulrazaq ibn AbdulMuhsin ibn Hammad al-Abbad and Sheikh Ali Tuwaijri have all explained it.

[1] Taken from Sheikh Abdulmuhsin Abbad biography of Ibn Abi Zaid with slight additions.


For more information taken from the excellent book Mountains of Knowledge, look here:

Aqeedatul Waasitiyyah

May 10, 2010

عقيدة الواسطية

Audio from


Arabic matn :

Aqeedatul Waasitiyyah  (from )


For English translation, go to click on Aqidah, click on Classical Works, click on Aqeedatul Waasitiyyah – The Text


For Translation of Shaikh Fawzaan’s explanation of Aqeedatul Waasitiyyah, go here:

On Youtube:







Aqeedah Tahawiyyah

April 29, 2010

عقيدة الطحاوية

Aqeedatu Tahaawiyyah english


Audio (from ):

On Youtube (Audio and written in Arabic):




Brief Explanation by Shaikh Fawzaan with the Arabic text and some questions (different than what is on salafitalk):…/AQD040007.pdf


Audio Explanation from the Works of Shaykh Saalih al-Fawzaan & Shaykh Saalih Aal ash-Shaykh


Translated By Abu ‘Iyaad Amjad Rafiq:


Shaikh Fawzaan’s Explanation (Arabic text and translation by the late student Abu Talhah Dawood Burbank )


Questions and Answers based on Shaikh Fawzaan’s explanation:


Brief Notes on the Explanation of al-Aqidah al-Tahaawiyyah: Part 1 – Introduction :


Concerning the Saying of Imaam at-Tahawi (d. 321H): ‘The Six Directions Do Not Contain Him’ And a Decisive Confutation of the Jahmites :