Posts Tagged ‘difference’

The difference between khashyah and khawf

September 14, 2015

Shaikh Uthaymeen said as part of his tafseer for verse

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

(The saying of Musa to Fir’awn): “And that I may guide you to your Lord so that you have khashyah” (79:19)

Meaning that you fear Allaah – Mighty and Majestic is He – upon knowledge from you. Because because khashyah is fear (khawf) combined with knowledge.  Without knowledge it is just khawf.  The difference between them (i.e. between khashyah and khawf) is that khashyah is based upon knowledge.  Allaah, The Most High, said:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

“From His servants it is only those who have knowledge who have khashyah of Allaah” (35:28)

And from Shaikh Uthaymeen’s tafseer of the verse:

ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ

“That is (the reward) for the one who has khashyah of his Lord” (98:8)

…So Khashyah is more specific than khawf.  The difference between them will become clear with the following example: When you fear someone but you don’t know if they can overpower you or not, this is khawf.  But when you fear someone and you know that they can overpower you, then this is khashyah.

Who are the Awliyaa, and The Difference between the Karaamah and the Mu’jizah

August 25, 2013





The following translated from:



Q: Do the Awliyaa have miracles, like what we hear about them?  Do they have free disposal in the world, the dominions of the heavens and the earth?  And do they intercede for people in the life of this world while they are in the barzakh or not?

A (Shaikh Bin Baz): The Awliyaa are the Believers.  The Awliyaa of Allah are the People of Imaan. (Allah) Lofty and Exalted is He, said (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,


Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds). (Yunus 10:62-63)1


These are those who are the Awliyaa2 of Allah, from mankind and the jinn, from the men and the women. (Allah) The Most High said (translated):


The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)3

And they have Karaamaat4 (miracles) when they are upright upon Eemaan (faith).  Allah may honor them with making it easy for them to practice their religion. The presence of comfort at the time of hardship is from the Karaamaat of Allah to them – that He relieves their hardship when they are surrounded by enemies, or when the enemies have gained power over them – Allah relieves them so that they are safe from their evil. Or (He helps them) with practicing their religion and with removing their difficult matters.  Or by saving them from thieves, or from predatory animals, or what is similar to that.  These are (all) from the Karaamaat of Allah to them.  And it (a karaamah) is a Ni’mah (blessing, favor) which happens to them which is out of the ordinary. This is what is called “a Karaamah” and this happens for the Awliyaa and for the Messengers.  With regards to the Messengers it is called: “a Mu’jizah” and with regards to the Awliyaa it is called: “a Karaamah”.  However (a Walee5) does not have free disposal over the dominions (of the heavens and earth).  They do not have free disposal over the creation, nor over the heavens, nor the earth.  They are restricted.  They do not have free disposal (in anything) except in what Allah has legislated, in what Allah has allowed for them.  And they do not know the unseen. And they do not have free disposal in the sky, nor the earth, except in what Allah permits.  Except in what Allah has legislated like buying, selling, farming and similar to that from what Allah has legislated for His servants.

As for what the Sufis and those who resemble them think – that the Awliyaa have free disposal (over the affairs) and that they know the unseen, then this is falsehood.  And it is ignorance.  The Awliyaa are like other than them – they have no sovereignty except what Allah has given them sovereignty over in farming and trade and other than that.  However, Allah may give them a Karaamah such as relieving their hardship or making easy their affairs as a bounty from Him to them in the time of need.  At the time of hardship and need Allah grants them a Karaamah like what happened to the People of the Cave. Allah honored them and they stayed in the cave for 300 (solar) years increased nine years (when  calculated by the lunar cycle) and nothing harmed them until Allah caused them to die the death he had prescribed for them.  And like what happened to ‘Abbaad bin Bishr and Usaid bin Hudhair – one night they were with the prophet – sallallaahu alayhe wa sallam – talking.  So when they left his presence on that dark night, each of their whips was lit up with a light until they reached their houses.  Allah put a light in their whips until they reached their houses.  This is a Karaamah from Allah, Exalted and Lofty is He.  And like what happened to ‘Amr bin at-Tafeel  when he came to his people, ad-Daws, he said, “O Messenger of Allaah!  Make for me an Aayah (sign) that they can benefit from” So he (sallallahu alayhe wa sallam) asked Allah to make for him an Aayah.  So He made for him a light like that of a lamp in his face.  He said: “O my Lord, in other than my face.” So Allah put it (the light) in his whip.  When he raised it up, it would fill with light like a lamp.  So it was an Aayah for his people.  So Allah guided them because of it and they became Muslim. This is a Karaamah.  However, they (the Awliyaa) do not know the unseen, nor do they have free disposal over the affairs except with what Allah permits and what He gives them – Exalted and Lofty is He…

(end of the speech of Shaikh Bin Baz)





The following translated from:

The belief (tareeqah) of Ahlus Sunnah wal Jamaa’ah with regards to the Awliyaa and the Imaams

The Imaams of this Islamic Legislation, and to Allah is due all the praise, are well-known Imaams whom the Ummah has praised and known their value.  However, it is not believed that they are infallible. Because there is none according to Ahlus Sunnah wal Jamaa’ah who is protected from (making) mistakes nor from acknowledging the mistake except for the Messenger – alayhe as-salaatu was-salaam.   He was protected (by Allaah) from (making) mistakes (in the religion).  As for other than him, then no matter what level he has reached in being an Imam, he is still not infallible, ever.  Everyone makes mistakes. And everyone will have his speech taken (when he is in agreement with the Quran and Sunnah on the understanding of the Salaf) or left (when his speech opposes that) except for the Messenger of Allah – sallallahu alayhe wa sallam – whom Allah, The Most High, has commanded us to obey unconditionally (in all cases).

So they (Ahlus Sunnah) say, undoubtedly, that there are Imaams in this Ummah, and undoubtedly there are Awliyaa in it, however, we do not intend by that to affirm infallibility for anyone from these Imaams, nor (do we intend by that) to affirm for anyone from the Awliyaa that he knows the unseen or has free disposal over the creation.  Nor do they (Ahlus Sunnah) consider to be a Walee (singular of Awliyaa) everyone who says that he is a Walee or who brings false propaganda with the purpose of drawing the people to him.  They (Ahlus Sunnah) say: Indeed Allah, The Most High, has made clear who the Walee is in His statement (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,


Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” (Yunus 10:62-63)6

These are the Awliyaa: Those who believe (have eemaan) and have taqwaa. So Eemaan (faith) is: The Aqeedah (belief system).  And Taqwaa is: (good) deeds, whether from speech or actions.

And Shaikh ul Islam (Ibn Taymiyyah) took (came up with) from this verse (10:63) a good expression and it is his statement:

من كان مؤمناً تقياً كان لله ولياً

“Whoever is a believer and has taqwaa is a Walee of Allaah”

This is the Walee in reality.  The Walee is not the one who draws the people to him, who gathers attendants (about him) and says, “I did (this)”, who seeks the help of the devils to try to find out the hidden matters, who dazzles the people with his speech so that they say: “This is a Walee”

No, because al-wilaayah7 comes from following the Messenger – alayhe as-salaatu was-salaam, and from a person’s Eemaan and his taqwaa. So if he is a Believer who has taqwaa, then he is a Walee.

Additionally, it is not necessary for every Walee that Allah gives him a Karaamah8. How numerous are the Awliyaa who have no Karaamah.  Because the Karaamah, most of the time, doesn’t come except to support the truth or repel falsehood.  It doesn’t come to make someone firm through seeing it with his eyes.  Therefore it is not obligatory for every Walee to have a Karaamah.  It may be that a Walee lives and dies and he does not have any Karaamah. And it may be that (a Walee) has numerous Karaamaat.  

The People of Knowledge say that every Karaamah for a Walee is indeed an Aayah for the Prophet whom he is following.  And I dont say “Mu’jizah” because it is more befitting that we call it an Aayah.  Because this is a Quranic expression (i.e. “Aayah”) and “Aayah” is more eloquent than “mu’jizah”. Because the meaning of “Aayah” is: a sign for the truthfulness of the Messenger who brought it.  Whereas the “mu’jizah” may happen at the hand of a magician or a strong person may do something which other than him are unable to do.  However, the expression: “Aayah” is more eloquent and more precise and it is a Quranic expression.  So that we call the “mu’jizaat” “Aayaat” is what is correct.

There are some people in this Ummah, according to what we have heard, who claim that they are Awliyaa.  However, whoever contemplates their situation finds that they are far from al-wilaayah and that they have no share in it (al-wilaayah).  However, they have devils who help them with whatever they want, so they use that to deceive the simple-minded people.

(end of Shaikh Uthaymeen’s speech)




The following question was answered by the Lajnah Daa’imah (Permanent Committee) consisting of the Scholars: Shaikh Bin Baz, Shaikh Abdur Razzaaq al Afeefee, Shaikh Ghudyaan, Shaikh Fawzaan, Shaikh Abdul Azeez Aalush-Shaikh (current Grand Mufti) and one other.


Fourth Question of Fatwa no. 164269


Q: What is the difference between the “Mu’jizah” and the “Karaamah”? And who are the “Awliyaa” of Allah?  Please give us a fatwa and we hope that Allah rewards you



A: The “Mu’jizah” is something out of the ordinary that Allah causes to happen at the hand of a Prophet as a confirmation of the truth that is with him which men are not capable of doing.  Like the she-camel (that came out of the middle of a rock10) of (Prophet) Saalih – peace be upon him.  And like the hand and stick of Musa11. And (like) the mu’jizah (miracle) of the Quran (revealed) to Muhammad – alayhe as-salaatu was-salaam.


And the “Karaamah” is something out of the ordinary that Allah causes to happen at the hand of a righteous servant as an honor to him, like in the story of Maryam, and the Companions of the Cave (mentioned in suratul Kahf (18)).  And this karaamah is a mu’jizah for the Prophet – sallallahu alayhe wa sallam – whom the righteous servant is following.  Because he doesn’t receive it (karaamah) except by being truthful in his following of him (the Prophet).  And it is not affirmed that it is a karaamah except when it occurs from one who is known to be upright following the legislation of (revealed to) Muhammad – (we ask that) Allah raise his rank and grant him peace.


With Allah is the success.  And peace and blessings be upon our Prophet Muhammad and his Companions and followers.









1Translation of these two verses taken from

2Shaikh Uthaymeen mentioned that Shaikhul Islam Ibn Taymiyyah came up with an expression based on verse 10:63 regarding who is a Walee (sg of Awliyaa):

مَنْ كَانَ مُؤْمِنًا تَقِيًّا كَانَ لله وَلِيًّا

Whoever is a Believer and has taqwaa is a Wali of Allah”



3Translation of this verse taken from

4Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

5Walee is the singular of Awliyaa

6Translation of these two verses taken from

7Al-wilaayah: in this context – what makes someone a Walee

8Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

9Translated from:


وقد أتاهم بناقة أخرجها الله له من الصخرة

And he (Prophet Saalih) brought them a she-camel that Allah had made to come out of a large rock for him”

See Tafseer Muyassar for verse 26:155


فألقى موسى عصاه فتحولت ثعبانًا حقيقيًا, ليس تمويهًا كما يفعل السحرة, وأخرج يده مِن جيبه فإذا هي بيضاء كالثلج من غير برص، تَبْهَر الناظرين

So Musa threw his stick and it turned into a real live serpent, not a fake like the sorcerer’s do.  And he brought his hand out from his pocket and suddenly it was white like snow – without any leprosy – dazzling the onlookers”

See Tafsir Muyassar for verses 26:32-33

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

Difference between Hadith Qudsi and the Quran (and between it and other Ahaadeeth)

August 5, 2012


Source: Sharh ‘Aqeedat il-Waasitiyyah, tape no. 18/4,9

Shaykh Saalih al-Fawzaan (hafidhahullaah) explains the similarities/differences between hadeeth Qudsi and hadeeth Nabawee; and between hadeeth Qudsi and the Qur’aan:

Hadeeth Qudsi: the wording and the meaning is from Allaah, ‘azza wa jal

Hadeeth Nabawee: the wording is from the Messenger (sallAllaahu ‘alayhi wa sallam) and the meaning is from Allaah, ‘azza wa jal

Both Hadeeth Qudsi and the Qur’aan are the speech of Allaah.


The Qur’aan is mutawaatir.

Hadeeth Qudsi may not be mutawaatir; it could be aahaad, it could be dha’eef (weak), it could be hasan…

One worships (Allaah) by reciting the Qur’aan, in prayer and other than that.

Hadeeth Qudsi is not recited (melodiously) as an act of worship (as the Qur’aan is).

Mutawaatir – narrated by a large number of people

Aahaad – narrated by one person

Hasan – good


A more expansive answer by Shaikh Fawzaan (audio, Arabic and English):