Posts Tagged ‘explanation’

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 )





Umdatul Ahkaam

November 5, 2012



Umdatul Ahkaam


عمدة الأحكام


Arabic Text:


The Arabic text as a program from Shaikh Uthaymeen’s website:


The Arabic text as a pdf file:

umdatul ahkaam Arabic text



Arabic Audio f the Text:



English Explanations:


Explanation by Shaikh Muhammad ibn Ramzaan al Haajiree:

(Arabic and translated to English)




Shaikh Uthaymeen’s explanation of the Book of Taharah (English book):



Arabic Audio Explanations:

Shaikh Abdul Muhsin al Abbaad:



Shaikh Abdullah Bukhari:



Shaikh Saalih Luhaydaan:



Shaikh Muhammad Saeed Raslaan:



Arabic Audio Explanations of Individual Chapters


The Book of Salaah:


Shaikh Muhammad Amaan al Jaamee:



Shaikh Ahmad anNajmee:



Shaikh Uthaymeen:



Book of Taharah


Shaikh Ubaid al Jaabiree:



Shaikh Fawzaan:



Shaikh Uthaymeen:



Book of Hajj


Shaikh Uthaymeen:



Shaikh AbdurRazzaaq al Badr:






If you find fault with the people of goodness…

September 4, 2012

Shaikh Fawzaan said (translated):

“This teaches us a lesson in that some of the brothers or some of the students of knowledge commend some of the innovators or the people of desires and deviated views, whilst not examining their views and orientations. They attack and find fault with the people of goodness because they lend an ear to those who find fault with them and believe them. This is a severe danger.

“If you find fault with the people of goodness, the people of knowledge and Ahlus Sunnah, and commend the people of deviated views and orientations, then this is a severe danger even if you do not sit with them. So this is from that which we should be mindful of, and of that that which many people have fallen into at present.”

For the reference and to read more:

al-Usool as-Sittah

September 2, 2012




The Six Principles


الأصول الستة


Arabic text:


al usool assittah Arabic matn



Arabic Audio of the Text:



English Translation:



English Explanations:


The Means to Attaining Clarification Concerning the Six Principles

(by Shaikh Zaid al Madkhalee):


English Explanation (audio) taken from the works of  Shaikh Ubaid al Jaabiree, Shaikh Ahmad an-Najmee, and Shaikh Zaid al Madkhalee:



Study Guide and Quizzes:



Arabic Audio Explanations:


(Organized by the number of audios from least to greatest)



Shaikh Muhamamd Amaan al Jaamee

(in 8 parts, each part is only a few minutes long):



Shaikh Abdullah al Bukhaari:



Shaikh Ali Naasir al Faaqeehee:



Shaikh Muhammad bin Ramzaan al Haajiree:



Shaikh Muhammad bin Haadee:




The two meanings of من دون الله min doonillah

August 30, 2012

The following taken from:

من شرح كتاب التوحيد لفضيلة الشيخ صالح بن عبد العزيز آل الشيخ
لفظ (من دون الله) يكثر في القرآن والسنة، و(من دون الله) عند علماء التفسير وعلماء التحقيق يراد بها شيئان: الأول: أن تكون بمعنى (مع)، (من دون اللّهِ) يعني مع الله، وعبَّر عن المعية بلفظ (من دون اللّهِ) لأن كل من دُعِيَ مع الله فهو دون الله جل وعلا فهم دونه، والله جل وعلا هو الأكبر هو العظيم وفي هذا دليل على بشاعة عمله. والثاني: أن قوله (من دون اللّهِ) يعني غير الله؛ (من ماتَ وهوَ يَدعو من دون اللّهِ) يعني وهو يدعو إلـها غير الله، فتكون (من دون اللّهِ) يعني أنه لم يعبد الله وأشرك معه غيره؛ بل دعا غيره استقلالا، فشملت من دون الله الحالين: من دعا الله ودعا غيره، ومن دعا غير الله وتوجه إليه استقلالا

From the Explanation of Kitaabut Tawheed by the Honorable Scholar Saalih ibn Abdul Azeez Aalush Shaikh


The expression: “مِنْ دُوْنِ اللهِ” occurs many times in the Qur’an1 and the Sunnah.  And “مِنْ دُوْنِ اللهِ” according to the Scholars of Tafseer and the Scholars of Verification means two things:


Firstly, the meaning is with ( مَعَ ), ‘min doonillah’ means ‘along with Allah’. And it conveys the meaning of ‘with’ because everything which is worshiped along with Allah is worshiped beside Him – Mighty and Lofty is He – so they are (worshiped) along with Him.  And Allah – Lofty and Exalted is He – He is Greater (than all), He is the Most Great, and in this is a proof for the hideousness of worshiping others with Him.


Secondly: the expression ‘min doonillah’ means ‘other than’ Allah; “Whoever dies while he is worshiping other than Allah” – meaning: while he is worshiping someone or something as a god other than Him.  So ‘min doonillah’ may not mean that someone worshiped others along with Allah, rather that he worshiped other than Him instead of Him.  So ‘min doonillah’ includes two meanings:(1) one who worships Allah and also worships someone (or something) along with Him and (2) one who worships other than Allah instead of Him. 

1Examples of a fewverses from the Quran: 2:23, 107, 165; 3:64,79; 5:76, 116

“And Don’t Transgress…”

April 14, 2012

Allah (God, The Creator) says in the Quran1 (translated):

And fight in the way of Allah those who fight you but don’t transgress. Indeed, Allah doesn’t like the transgressors.” 2:190

Imam Baghawee said in explanation of this verse:

ومعنى قوله: ( وَلا تَعْتَدُوا ) أي لا تقتلوا النساء والصبيان والشيخ الكبير والرهبان ولا من ألقى إليكم السلام هذا قول ابن عباس ومجاهد:

And the meaning of His Statement “And don’t transgress” is: Don’t kill women, or children, or old people, or monks, nor anyone who gives  you the salaam.  This is the statement of Ibn Abbaas and Muhaahid

:Imam Ibn Kathir said2 in explanation of this verse

وقوله: ( وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ ) أي: قاتلوا في سبيل الله ولا تعتدوا في ذلك ويدخل في ذلك ارتكاب المناهي كما قاله الحسن البصري من المَثُلة، والغُلُول، وقتل النساء والصبيان والشيوخ الذين لا رأي لهم ولا قتال فيهم، والرهبان وأصحاب الصوامع، وتحريق الأشجار وقتل  الحيوان لغير مصلحة، كما قال ذلك ابن عباس، وعمر بن عبد العزيز، ومقاتل بن حيان، وغيرهم

And His (God’s ) Statement: “And don’t transgress, indeed Allah doesn’t like the transgressors” means: Fight in the way of Allah but don’t transgress in that.  Included in that is the commission of prohibited acts – as al-Hasan al-Basree said – from the mutilation (of bodies), stealing from the war booty, and killing women, children, and senile old men who are unable to fight, and (prohibited are) the killing of monks and hermits, and the burning of trees, and killing animals for no beneficial reason – as was said by Ibn Abbaas, Umar bin Abdul Azeez, Muqaatil bin Hayyaan, and others.

1The last book sent down  for mankind before the Day of Judgement

2Tafaaseer taken from

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 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)

Saying: I Do Not Know

March 23, 2012

English Translation of Binaa al Af’aal

October 1, 2011