Posts Tagged ‘not’

Allaah is not inside His creation

September 22, 2018


From Shaikh Zaid al-Madkhalee’s explanation of the Introduction of Ibn Abee Zaid al Qayrawanee (Awdaahul-Ma’aanee), p.26-27

(Translation follows)

:(السؤال: فسّر بعض المفسرين قوله ( سبحانه وتعالى

 ( اللهُ الصَّمَدُ )


بالذي لا جوف له, فهل هذا صحيح؟ وما وجه كونه صفة كمال لله ( عز وجل )؟

الجواب: هذا ذكره المفسّرون إذ قالوا: الصمد الذي لا جوف له,

أي أنّ الله – تبارك وتعالى – ليس فيه أحد من مخلوقاته

ولا هو في شيء من مخلوقاته, فهو صفة مدح لا شكّ في ذلك,

والله أعلم.


Question: Some of the scholars explain His (سبحانه وتعالى) statement:

“Allaahus-Samad” (al-Ikhlaas 112:2)

They explain this statement to mean, “He has no ‘jawf’” – is this correct?  And do they mean this as a description of Allaah’s perfection (عز وجل)?


Answer by Shaikh Zaid al-Madkhalee (رحمه الله): This is what the scholars mention when they say, “As-Samad is the one who has no ‘jawf’.”  This means that Allaah (تَبَارَكَ وَتَعَالَى) – no one from His creation is in Him and He is not inside any of His creation.  So without a doubt, this is a praiseworthy description.”


Translated by Ummu Khadijah



Whoever seeks a religion other than Islam, it will never be accepted (by God) from him

November 18, 2014

An excellent, clear Arabic lecture by the living scholar Sulayman Ruhaylee

The Shaikh and the topic are introduced by another brother.  The Shaikh begins speaking at 3:45!dYxCiR5Y!fRaZ8k66yQIUDI8jy-hPM72UeJ0qKNZjCi_6L1ooY_k

From here:



another beneficial post:


Warning from terrorists and terrorism

Not Recommended: Men Around the Messenger

August 16, 2013


The following translated from:

The Question: What do you think about the book: “Men Around the Messenger” by Khalid Muhammad Khalid?

The Answer (by Shaikh Muqbil): That author is not to be entrusted with (affairs of) the religion.  This man is not to be entrusted with (affairs of) the religion.  He has no understanding with regards to distinguishing the authentic (narrations) from the weak (narrations).  Rather, he declares (ahaadeeth) to be authentic and weak based upon his desires.


How to Seek Knowledge if You Can’t Reach the People of Knowledge – Shaikh Ahmad Bazmool

July 29, 2013

(bio and tazkiyyah for Shaikh Ahmad Bazmool: )



The following from:



This is an advise from Shaykh Bazmool, found on the site concerning the person that is not able to reach the scholars in person.

How to seek knowledge if you can’t reach the people of Knowledge

Shaykh Ahmad bin Umar Bazmool

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA). It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself. I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way! I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two. But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought). If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from

Translated by:

Mustafa George

Ruwais, United Arab Emirate

Church Bombings are NOT from Islam

June 6, 2013

The statement of Shaikh Saalih Suhaymee, translated by Rasheed Barbee

Arabic/English audio



The Recent Murder in England – Shaikh Muhammad bin Rabee

May 28, 2013



Shaykh Muhammad bin Rabee’ – a Salafi scholar from the city of Madeenah, former professor at the Islamic University of Madeenah –  made a brief comment regarding the Woolwich killing – he stated (see this tweet):

Islaam is free of this barbaric act. No [sound] intellect accepts this type of behaviour. This will do nothing but incite people who live in these lands to have hostility towards the Muslims. This man is either someone who adheres to the way of the Khawaarij (an extreme sect of renegades) or someone who is intoxicated by his emotions and is totally ignorant of the rulings of Islam. Islam is a religion of justice and fairness. This is nothing but a criminal act.

The statement of the Shaykh, “intoxicated by his emotions” is a nice characterization of these types of people in general because they are intoxicated by the evil misguided opinions and sentiments of ignorant pseudo-scholars such as Omar Bakri, Abu Qatada, Abu Hamzah and their likes. Indeed the Messenger of Allaah (sallallaahu alayhi wasallam) said about the Kharijites that they are “youthful of age, foolish of mind” and from the greatest of their traits is rank ignorance of Islam and its rulings. These people (and in particular their leaders who misguide them) are a scourge upon the Muslim nation and the Messenger (sallallaahu alayhi wasallam) informed that they will continuously appear in the Muslim nation until the Antichrist appears in the midst (see here). For this reason it is obligatory upon the Muslims to wage war against them, their leaders and figureheads, refute and demolish their beliefs, their evil ideas, their vile methodologies and to exonerate Islam from their falsehood, since cutting these people off is a desired affair in the Shari’ah of Islam (see this article).

When the Prophet Muhammad (sallallahu alayhe wa sallam) wrestled Rukaanah

April 9, 2012

Shaikh Albaanee declared the following hadeeth to be hasan in Irwaa al Ghaleel (collected by Abu Dawood)


ُصَارَعَ رُكانَةَ فَصَرَعَه

The Prophet (sallallahu alayhe wa sallam) wrestled Rukaanah and he took him down.”


The following translated from:

Shaikh Uthaymeen mentioned as part of the explanation of this hadeeth (narrated by Abu Hurairah from the Prophet Muhammad -sallalahu alayhe wa sallam):

ليس الشديد بالصرعة، إنما الشديدُ الذي يملكُ نفسهُ عند الغضب

متفقٌ عليه

“The strong one is not the one who overpowers others in wrestling. The strong one is only the one who controls himself when angry.”

Agreed upon.



أن النبي صلى الله عليه وسلم قال: (( ليس الشديد بالصرعة)) يعني ليس القوي الصرعة الذي يصرع الناس إذا صارعهم، والمصارعة معروفة وهي من الرياضة النبوية المباحة، فإن الرسول صلى الله عليه وسلم صارع ركانة بن يزيد، وكان هذا الرجل لا يصرعه أحد، فصارعه النبي صلى الله عليه وسلم فصرعه النبي صلى الله عليه وسلم .

فهذا الصرعة هو الذي إذا صارع الناس صرعهم، و ليس هذا هو الشديد حقيقة، لكن الشديد الذي يصرع غضبه، إذا غضب غلب غضبه، ولهذا قال: ((وإنما الشديد الذي يملك نفسه عند الغضب)) هذا هو الشديد.

وذلك لأن الغضب جمرة يلقيها الشيطان في قلب ابن آدم فيفور دمه، فإن كان قوياً ملك نفسه، وإن كان ضعيفاً غلبه الغضب، وحيئنذٍ ربما يتكلم بكلام يندم عليه، أو يفعل فعلاً يندم عليه.

ولهذا قال رجلٌ للرسول صلى الله عليه وسلم : أوصني، قال: (( لا تغضب))قال: أوصني، قال : (( لا تغضب)) ، ردد مراراً وهو يقول : (( لا تغضب))؛ لأن الغضب ينتج عنه أحياناً مفاسد عظيمة؛ ربما سب الإنسان نفسه، أو سب دينه، أو سب ربه، أو طلق زوجته، أو كسر إناءه، أو أحرق ثيابه، وكثيرٌ من الوقائع تصدر من بعض الناس إذا غضبوا، كأنما صدرت من المجنون.

…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”


Translated by Ummu Khadijah


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)

There will always be Scholars

April 1, 2012

Translated from:


From what is being spread amongst the students of knowledge and specifically in the colleges and institutions of knowledge is their statement: ‘Knowledge and its people has left’ and that ‘There is not found anyone in the institutions of knowledge who is learning except that he just wants degrees and the dunya.’  So how does one reply to that?  And what is the ruling on pursuing something from the dunya and degrees with the niyyah (intention) of seeking knowledge, in order to benefit oneself and others?

Answer (by Shaikh Bin Baz):

This speech is not correct. And it is not befitting to say such things and the likes of this.  And whoever says this destroys the people.  He has indeed destroyed them.  What is befitting is encouragement and incitement to seek knowledge, and devoting one’s time to that, and patience and forbearance upon that. Also, having good thoughts for the students of knowledge, except for the one who is known for something different than that.

And when death came to Mu’aadh, from what is mentioned, is that he advised those around him to seek knowledge.  And he said, ‘Indeed Knowledge and Imaan are in two places.  So whoever wants them will find them in these two places.’ Meaning: in Allah’s tremendous Book (Qur’an) and the Sunnah of His trustworthy Messenger-sallallahu  alayhe wa sallam….Knowledge will be taken away by the deaths of the Scholars. However, there will not cease to be- praise be to Allah- a victorious group upon the truth.

About this the Prophet – alayhe as-salaatu was-salaam- said (translated): ‘Allah will not take away the knowledge by removing it from the chests of the mankind, rather the knowledge will be taken away by the deaths of the Scholars, until when there are no more Scholars, the people will take ignorant people as their leaders.  They (these ignorant people) will be asked and they will give verdicts without knowledge.  They are astray and mislead others.’  Bukhari collected it in his Saheeh. [hadeeth found in Bukhari, Book of Knowledge, ch. How will the knowledge be taken away كيف يقبض العلم ]

And this is what is feared- it is feared that the ignorant ones will give fatwas and teach-they are misguided and misguide others.  And this speech which was mentioned about the knowledge leaving, and there doesnt remain except such-and-such- it is feared this will hold back (or prevent) some of the people. But the individual who is resolute, with deep insight, this will not hold him back.  Rather, it will incite him to seek knowledge until he fills the gap.

And the sincere one, who has understanding, who has insight and is truthful, the likes of this speech won’t hinder him.  Rather he will go forth and work very hard, persevere and learn, and he will hasten   (in these things) so that his desire for knowledge is strengthened, and he will fill the gap that these people who said this claimed – that no one remained (seeking knowledge with sincerity).

And it has occurred that the knowledge has decreased and most of its people are gone, but it is indeed the case- and to Allah belongs all the praise, that there will not cease to be a victorious group upon the truth- as the Prophet (sallallahu alayhe wa sallam) said (translated), “There won’t cease to be a victorious group from my ummah upon the truth, they will not be harmed by those who oppose them, nor by those who abandon them, until the command of Allah comes” [hadeeth with this specific wording found in at Tabarani’s “al mujam al awsat”, but ahaadeeth with wordings similar to this and the same meaning found in Bukhari and Muslim]

So it is upon us to work very hard in seeking knowledge, and that we  encourage each other upon that, and that we are intent upon filling the gap.  And that we establish what is waajib in our city and other than it, using the desired sharee’ah proofs for that with the desire to benefit the Muslims, and to teach them.  And it is befitting for us to encourage each other to have ikhlas and truthfulness in seeking knowledge.

Whoever wants a degree so that it will aid him in spreading knowledge and calling to the good,  then that is good.  And if someone wants wealth to aid him, there is no harm in him studying to learn and getting a degree from that which will help him spread knowledge, so that the people will accept this knowledge from him.  And there is no harm in him getting paid for that.  And indeed if it weren’t for Allah-subhaanahu-and then after that the wealth,  most people wouldn’t be able to teach and spread the da’wah.

The wealth helps the Muslim in seeking knowledge, in fulfilling his need, and spreading the da’wah to the people. And when Umar – radiallahu anhu- did some work, the Prophet -sallallahu alayhe wa sallam- gave him wealth.  So Umar said- “Give this to someone who is poorer than myself.”  So the Prophet -sallallahu alayhe wa sallam- said (translated) ‘Take this wealth and either keep it or give it in charity, and when wealth comes to you while you are neither desirous for it nor begging, then take it  otherwise, don’t let your heart long for it” [hadeeth from Muslim, Book of Zakah, ch. The permissibility of taking money that is given to him without him asking for it  إباحة الأخذ لمن أعطي من غير مسألة ]

And the Prophet-sallallahu alayhe wa sallam-gave (wealth) in order to unite the hearts and desiring (that they become Muslim) until they entered the deen of Allah in groups. And if giving them wealth was haraam, he wouldn’t have given them. Rather, he gave wealth before and after the conquest of Makkah.

And on the Day of the Conquest of Makkah, he gave some people 100 camels.  And he used to give like a person who does not fear poverty-alayhe as-salaatu was-salaam-desiring that they become Muslim and calling them to Islam.

And indeed Allah-subhaanahu wa ta’aala made a right in the zakah for the people who had their hearts united by the Prophet (sallallahu alayhe wa sallam)  (see العباب الزاخر definition of مؤلفة here -they were kuffar and the Prophet -sallallahu alayhe wa sallam was commanded to give to them wealth ).  And Allah made a right for them in the baitul maal (treasury).  And Allah made a right for other than them (in the treasury) for the teachers and judges and others from the Muslims.  And Allah is the Granter of Success.

Let not a (male) believer hate a (female) believer…

June 26, 2011

And in the statement of the Prophet (sallallahu alayhe wa sallam) –

لا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقاً، رَضِيَ منها خلقا آخَر

‘Let not a (male) believer hate a (female) believer, if he dislikes one of her characteristics, he is pleased with another characteristic.’ (Saheeh Muslim)


– there are two tremendous benefits.

One of them is: guidance in how to treat the wife, the relative, the companion, the one you have dealings with, and whoever you have a connection with or a relationship to. And it is befitting that you accustom yourself to the fact that in him (or her) there will be a flaw, deficiency, or something you dislike. So when you find that, then join between this and between that which is obligatory upon you or befitting for you based on the strength of the relationship and the preservation of the love by remembering what he (or she) has of good qualities…In this is overlooking the shortcomings and noticing the good qualities, which causes the companionship and relationship to continue and achieves ease for you.”


Imam as-Sa’dee’s extremely beneficial (and short) book Beneficial Means to Leading a Happy Life ( الوسائل المفيدة للحياة السعيدة), point no. 13.

Arabic text and explanation, English audio translation here:

(Al Wasaa’il al Mufeedah can also be found on Imam as-Sa’dee’s website: )