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What Type Of Backbiting Is Permissible? – Imaam an-Nawawee

Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee

Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. That which makes it allowable is a valid and legitimate goal, which cannot be achieved except by doing it (i.e. the backbiting). These goals can be broken down into six categories:

1. Oppression – It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such and such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.

2. Seeking assistance in changing an evil and returning a sinner back to what is correct – One should say to the individual whom he expects has the ability to put an end to the evil: “Such and such person did this, so prevent him” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend this as his goal, then it is forbidden (for him to mention it).

3. Seeking a fatwa (religious ruling) – One should do this by saying to the muftee (scholar capable of issuing a fatwa): “My father” or “my brother” or “such and such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such and such to me” or “my husband did such and such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such and such thing?” or “concerning a husband” or “concerning a wife who did such and such” (without saying “my”), etc.

By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the hadeeth of Hind (radyAllaahu ‘anhaa), which we shall mention later, by the Will of Allaah, in which she told Allaah’s Messenger: “Indeed, Abu Sufyaan (her husband) is a stingy man.” And the Messenger of Allaah صلى الله عليه و سلم did not forbid her from saying this.

4. Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to the need for it. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.

If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail. Another case is when you see someone buying a product from an individual who is known for stealing or fornicating or drinking or other than these. It is then upon you to inform the buyer of this, on the count that he is not knowledgeable of it already. And this case is not specified to this example only. Rather, it also applies to when you have knowledge that the commodity that is being traded is defective. It is then obligatory upon you to clarify this matter to the buyer, if he is not aware of it.

Another case is when you see a student going to an innovator or a deviant, seeking to attain knowledge from him, and you fear that it may affect the student. In that situation, you must advise him about the state of that innovator, on the condition that your intention only be for the sake of advising. And this is something in which regard many people fall into error, for perhaps the person speaking may do this (advising) because he is jealous (of the person he is warning against). Or perhaps the Devil may deceive him about this matter, causing him to believe that what he is doing is advising and showing compassion, so he believes this.

One last case is when a person has some leadership role, which he does not fulfill properly either because he is not fit for it or because he is a sinner or neglectful, etc. So in this case, one must mention this to those who have general leadership over this person, so that he can be removed and someone fit can be put in charge. Or those who have charge over him can know this about him so that they can deal with him accordingly and not be deceived by him, and so that they can make the right efforts to encourage him to be upright or to replace him.

5. When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of alcohol, or his illegal confiscation of people’s money and raising of their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories in which we have mentioned that backbiting is permissible.

6. Defining someone – If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “crosseyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified with another (more appropriate) type of name, then that is more preferable. These are the six cases in which the scholars have stated that backbiting is permissible, if it is done in accordance to the guidelines we mentioned above.

The evidences for the permissibility of backbiting can be found in authentic and well-known ahaadeeth. Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases.

It is reported in the Saheehs of Al-Bukhaaree and Muslim that ‘Aa’ishah (radyAllaahu ‘anhaa) said: “A man sought permission of the Prophet صلى الله عليه و سلم to enter (his house), so he said: ‘Permit him to enter, and what an evil brother to (his) relatives he is.'” [26] Al-Bukhaaree uses this hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.

Ibn Mas’ood (radyAllaahu ‘anhu) narrated: “The Messenger of Allaah صلى الله عليه و سلم divided a portion (of war booty amongst the people), so a man from the Ansaar said: ‘I swear by Allaah, Muhammad did not intend the face of Allaah by this (i.e. he was not fair).’ So I went to Allaah’s Messenger and informed him of this. His face changed (i.e. he became mad) and said: ‘May Allaah have mercy on Moosaa. He was indeed abused with greater than this, but he was patient.'” [27]

In some of the reports of the hadeeth, Ibn Mas’ood said: “I said: I will not raise another hadeeth to him again, after this.”

Al-Bukhaaree uses this hadeeth as proof that a person is allowed to inform his brother of what is being said about him. ‘Aa’ishah (radyAllaahu ‘anhaa) reported that Allaah’s Messenger صلى الله عليه و سلم once said: “I do not think that this person and that person know anything at all about our Religion.” [28]

Al-Laith bin Sa’ad, one of the narrators of the hadeeth’s chain said: “They were two individuals from among the hypocrites (at his time).”

Zayd bin Arqam (radyAllaahu ‘anhu) reported: “We set out on a journey with the Prophet and the people suffered great difficulty (due to a lack of provisions). So ‘Abdullaah bin Ubay [29] said to his companions: ‘Don’t spend on those who are with Allaah’s Messenger so that they may disperse and go away from him.’ He said: ‘If we return to Madeenah, surely, the more honorable will expel the lowly ones from it. So I went to the Prophet صلى الله عليه و سلم and informed him of that. He sent for ‘Abdullaah bin Ubay and asked him, but ‘Abdullaah bin Ubay swore that he did not say so. So the people said: ‘Zayd told a lie to Allaah’s Messenger.’ And what they said distressed me very much. Later Allaah revealed the confirmation of my statement in His saying; ‘When the hypocrites come to you…’ [Surah Al-Munafiqeen]” [30]

Also there is the hadeeth of Hind (radyAllaahu ‘anhaa), the wife of Abu Sufyaan, in which she said to the Prophet: “Indeed, Abu Sufyaan is a stingy man.” [31] And also the hadeeth of Faatimah Bint Qays (radyAllaahu ‘anhaa), when the Prophet صلى الله عليه و سلم said to her (with regard to her accepting marriage proposals from two suitors): “As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives).” [32]

Footnotes :

[26] Saheeh – Reported by Al-Bukhaaree (10/471 of al-Fath) and Muslim (2591)
[27] Saheeh – Reported by Al-Bukhaaree and Muslim and its checking has preceded.
[28] Saheeh – Reported by Al-Bukhaaree (10/485 of al-Fath)
[29] Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allaah revealed verses commanding the Prophet صلى الله عليه و سلم not to pray the funeral prayer over him.
[30] Saheeh – Reported by Al-Bukhaaree (8/664 and 646-648 of al-Fath) and Muslim (2772).
[31] Saheeh – Reported by Al-Bukhaaree (9/504 of al-Fath) and Muslim (1714).
[32] Saheeh – Reported by Muslim (1480)

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Ruling on Chat Smilies (Emoticons) – Shaykh Zayd al-Madkhali

Scholar: Allâmah Zayd bin Muhammad al-Madkhali
Reference: Darulhadith, Sweden
Audio and translation courtesy of: (site is down)

Question: What is the ruling on smilies on computers that are used when brothers chat with each other? These symbols represent ones expressions; to press on a happy smiley symbolizes happiness and to press on a sad smiley symbolizes agitation.

Allamah Zayd bin Muhammad al-Madkhali (rahimahullaah)

These emoticons are baseless in the Sharî’ah. There is no need of embodied figures except in need, which it (this situation) isn’t. Thus, these smilies are baseless. If these two persons are in need of each other, they can speak via some other method. As for smilies that stand for happiness and anger, then they do not belong to the methodology of Ahl-us-Sunnah wal-Jamâ’ah.

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Shaykh Ibn Uthaymeen about the Saudi Arabian government

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (128 A)
Date: 1417-02-04/1996-06-20
Audio and Translation courtesy of (site is down)

Shaykh Ibn ‘Uthaymîn:

As for this government, you know that the country rules by Islâmic Sharî’ah. The judges only judge by Islâmic Sharî’ah. The fast is maintained. The pilgrimage is maintained. The lectures in the mosques are maintained. As for the one who errs or is liable to fall into a tribulation (fitnah), then both the evil and that which leads to the evil has to be prevented.

If we (take a) look at our country, we neither see buildings upon the graves, Tawâf around the graves or Sûfiyyah’s and others innovations publicly. However, it is possible that some [people] possess the innovations of Sûfiyyah and the like that they keep for themselves. On the other hand, all societies have some form of corruption.

If we consider this and compare it with other adjacent countries outside of Saudi Arabia, we see a very big difference. Alcoholic drinks (Khamr) are sold openly in the stores in some adjacent countries. The restaurants are open in daytime during Ramadhân so that one can eat and drink as much as one wants. There are prostitutes in public. Some who travel to these countries as tourists told me that one is asked as soon as one arrives at the airport:

“There are boys and girls. What do you want?”

This is taking place publicly. One has to face the facts concerning one’s government and one’s country. He should not disseminate the bad sides that the ruler might be excused for and completely ignore the good sides. It is as if there is nothing good at all in the government. It is not fair. Allâh (ta’âlâ) said:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى

” O you who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh.” (5:8, interpretation of the meanings)

If someone were to ask why something like this happens, then the answer is primarily an unrestrained vigilance. It is neither curbed by the Sharî’ah nor the common sense, which is due to ignorance. Secondly, it is due to the desire. Thus, all of it is due to two things: Ignorance about the Sharî’ah or the wisdom or also the desire. Although he knows that it is wrong he (still) disseminates these things that entice the people away from the rulers and fills them with hate towards them. He does it only because he has something against the rulers and wants to vent his anger on them.

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The Prophets And Virtuous People Would Ask Allaah To Grant Them Righteous Offspring – Shaykh Muhammad Baazmool

Allaah, may He be Blessed and Exalted, says:

“This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocations.‘” [Surah Aali ‘Imraan: 38]

And He says quoting Zakariya:

And verily, I fear my relatives after me, since my wife is barren. So give me from Yourself a walee (righteous worshipper) who will inherit me and inherit the posterity of Ya’qoob. And make him, my Lord, one with whom You are well-pleased. [Surah Maryam: 5-6]

Ash-Shanqeetee said in Adwaa-ul-Bayaan:

“Allaah’s statement in this noble verse: ‘So give me from Yourself a walee’ – what is meant by the word walee here is a son specifically and not any other type of walee (righteous person). This is based on proof found in Allaah’s saying while relating the same story: ‘This is the time when Zakariya invoked his Lord, saying: ‘O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” [Surah Aali ‘Imraan: 38]

Allaah also indicates that what is meant (by the word walee, i.e. righteous person) here is a child by His saying:

“And remember Zakariya when he cried to his Lord: ‘O my Lord, leave me not single! You are the best of the inheritors.”’ [Surah Al-Anbiyaa: 89] ‘Leave me not single’ means: ‘Alone and without a child.’”

[End of Ash-Shanqeetee’s words] [Adwaa-ul-Bayaan (3/365)]

It is for this reason that from amongst the supplications of the believers – “those from whom We shall accept the best of their deeds and overlook their evil deeds, they shall be among the dwellers of Paradise – a promise of truth, which they have been promised” – is that which Allaah has mentioned:

“My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly I am one of the Muslims.” [Surah Al-Ahqaaf: 15]

Source: Al-Ibaanah e-Book : Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool

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Attributes and Characteristics of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

Posted from the al-ibaanah e-Book : Selected Examples from the Characteristics of the Extremist Khawaarij – Aadil bin ‘Alee Al-Furaydaan [This book reviewed and examined by Shaikh Saalih bin Fawzaan Al-Fawzaan and Shaikh Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis]

Their Attributes and Characteristics

The First Characteristic: They are young in age. [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Second Characteristic: They have foolish minds – i.e. intellects. [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Third Characteristic: They speak with the best speech amongst creation. [Al- Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Fourth Characteristic: Their Eemaan does not go past their throats. [Al- Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Fifth Characteristic: They come out from the Religion just as an arrow comes out from the hunted game. Then they do not return back to it. [Muslim (no. 2496) from the hadeeth of Abu Dharr (radhi Allaahu anhu)]

And in one narration: “They shoot out from the Religion just as an arrow shoots out from the hunted game.” [Al-Bukhaaree (no. 5058) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In another report it states: “They shoot out from Islaam…” [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Sixth Characteristic: They have a weakness when it comes to understanding the Religion of Allaah. This is why it has been reported that “They recite the Qur’aan but it does not surpass…” [Muslim (no. 2456)] “…or go past their throats.” [Al- Bukhaaree (no. 5058) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In one narration, it states: “…their pharynxes (hulooq).” [Muslim (no. 2455) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In another narration, it states: “…their pharynxes {halaaqeehim).” [Muslim (no. 2469) from Abu Dharr (radhi Allaahu anhu)]

In another narration, it states: “…their collar bones (taraaqeehim).” [Al-Bukhaaree (no. 6934) from Sahl bin Haneef (radhi Allaahu anhu)]

In another narration, it states: “They will make their tongues eloquent with the Qur’aan.” [As-Sunnah of Ibn Abee ‘Aasim (no. 937) from Abu Bakrah (radhi Allaahu anhu)]

In another narration, it states: “They will recite the Qur’aan with their tongues but it will not go past their collar bones.” [Muslim (no. 2470) from Sahl bin Haneef (radhi Allaahu anhu)]

In another narration: “They will hold it (i.e. the recitation) to be for them, when it is against them.” [As-Sunnah of Ibn Abee ‘Aasim (no. 916) from ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In another narration, it states: “They will think…” instead of “They will hold…” [Muslim (no. 2467) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In one narration, he صلى الله عليه و سلم said: “They will call to the Book of Allaah, but they will have nothing to do with Allaah.” [As-Sunnah of Ibn Abee ‘Aasim (no. 941) from Abu Zaid Al-Ansaaree (radhi Allaahu anhu)]

In another narration of the hadeeth, the Khawaarij and what they undergo when reciting the Qur’aan was mentioned to Ibn ‘Abbaas (radhi Allaahu anhu), so he said: “They are not as extreme in their striving as the Jews and the Christians were, but yet they went astray.” [Ash- Sharee’ah (pg. 27-28)]

And in another narration, Ibn ‘Abbaas said: “They believe in His clear verses, but go astray concerning His unclear verses 10 – No one knows their hidden meanings except Allaah. And as for those firmly rooted in knowledge, they say: ‘We believe in it.'”

And he said: “They are in a confused and drunken state. They are neither Jews nor Christians nor Magians, so that they may be excused.” [Ash-Sharee’ah (pg. 28)]

The Seventh Characteristic: They are excessive in performing acts of worship, as occurs in the hadeeth in which the Messenger of Allaah صلى الله عليه و سلم spoke to his Companions about them, saying: “Your prayer is nothing as compared to their prayer. Your fasting is nothing as compared to their fasting. And your reciting the Qur’aan is nothing as compared to their reciting.” [Muslim (no. 2467) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In one narration of this hadeeth, it states: “You will look down at your prayer as compared to their prayer…” [Muslim (no. 2455) from Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

And in another narration: “…(and you will look down) at your deeds as compared to their deeds.” [Sharh Usool ‘Itiqaad Ahlis-Sunnah (8/1231)]

The Eighth Characteristic: They are the worst of creation and creatures. [Muslim (no. 2469) from the hadeeth of Abu Dharr (radhi Allaahu anhu)]

Abu ‘Abdillaah Ahmad bin Hanbal (rahimahullaah) said: “The Khawaarij are an evil people. I don’t know of any people on the earth that are worse than them.” [As-Sunnah of Abu Bakr Al-Khallaal (no. 110)]

The Ninth Characteristic: Their distinguishing attribute is that they shave their heads. [Muslim (no. 2457) from the hadeeth of Abu Sa’eed Al-Khudree 4]

In another narration of the hadeeth, it states: “At-Tasbeet.” [Muslim (no. 4765) from Anas bin Maalik radhi Allaahu anhu ]

Tasbeet means: Removing the short hair.

The Tenth Characteristic: They will kill the people of Faith and leave alone the worshippers of idols.

In one narration, it states: “They will kill the people of Islaam…” [Muslim (no. 2451) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

The Eleventh Characteristic: They will become so deeply absorbed (i.e. ta’ammuq) in the Religion [11] to the point that they will leave from it. [As-Sunnah of Ibn Abee ‘Aasim (no. 930) from ‘Abdullaah bin ‘Amr (radhi Allaahu anhu)]

The Twelfth Characteristic: They disparage their rulers and claim them to be upon misguidance, as ‘Abdullaah bin Dhil-Khuwaisrah did with the Prophet صلى الله عليه و سلم.

The Thirteenth Characteristic: They call the people to the Book of Allaah but have nothing to do with it. [12] [Abu Dawood (no. 4765) from the hadeeth of Abu Sa’eed Al- Khudree (radhi Allaahu anhu) and Anas bin Maalik (radhi Allaahu anhu)

The Fourteenth Characteristic: They do not believe that the people of knowledge and virtue hold a special position. This was why they perceived that they were more knowledgeable than ‘Alee bin Abee Taalib, Ibn ‘Abbaas and the rest of the Companions, may Allaah be pleased with all of them. [Al-Khawaarij Awwalul-Firaq fee Taareekh-il- Islaam (pg. 38)]

What is meant by ta’ammuq is: Relying and using as proof that which the religious texts do not substantiate.

The Fifteenth Characteristic: They go to extremes in worship. So they perform acts of worship to the extent that those who see them become amazed with them and they become amazed with themselves. 13 [As-Sunnah of Ibn Abee ‘Aasim (no. 945) from the hadeeth of Anas bin Maalik (radhi Allaahu anhu)]

Ibn ‘Abbaas (radhi Allaahu anhu) said: “And I have not seen a people that are stricter in their exertion (of worship) than them. Their hands are like the calluses of camels and their foreheads are marked due to the traces of prostration.” [Majma’-uz-Zawaa’id (6/240)]

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Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Shaikh-ul-lslaam Ibn Taimiyyah said in his book AI-‘Aqeedat-ul-Waasitiyyah:

“Among the Principles of Ahl-us-Sunnah wal-Jamaa’ah is maintaining pure hearts and tongues towards the Companions of Allaah’s Messenger (صلى الله عليه و سلم), as Allaah has described them in His saying: ‘And those who come after them say: ‘Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.’ [Surah Al-Hashr: 10]

And (from their principles is) obedience to the Prophet with regard to his (صلى الله عليه و سلم) saying: ‘Do not revile my Companions! For by the One whose Hand my soul is in, if one of you were to give away the size of mount Uhud in gold for charity, it would not equal a mudd of one of them nor even half of it.’

They accept what is stated in the Qur’aan, the Sunnah and the Consensus concerning their (the Companion’s) virtues and high status. And they give preference to those who spent their wealth and fought (in the Way of Allaah) before the Victory, which refers to the Treaty of al-Hudaibiyah, over those who gave their wealth and fought after it. They give precedence to the Muhaajireen over the Ansaar. And they believe that Allaah said to the people who fought in (the Battle of) Badr – who numbered over three hundred people: ‘Do whatever you wish, for I have already forgiven you.’

And they believe that no one who pledged their allegiance to the Prophet (صلى الله عليه و سلم) under the tree will enter the Hellfire, as the Prophet (صلى الله عليه و سلم) informed us. In fact, Allaah was pleased with them and they were pleased with Him. And they were more than one thousand four hundred people.

They designate to Paradise whoever the Messenger of Allaah testified will be in Paradise, such as the Ten (Companions), Thaabit bin Qays bin Shammas and others.

They confirm what has been reported in tawaatur form on the Commander of the Believers, ‘Alee Ibn Abee Taalib and others that: The best of this ummah after its Prophet are Abu Bakr; then ‘Umar. Then they place ‘Uthmaan third and ‘Alee fourth, may Allaah be pleased with all of them. This is as is indicated in the athaar (reports from the Sahaabah) and as was unanimously agreed upon that ‘Uthmaan had precedence (over ‘Alee) for being pledged allegiance to (for the Khilaafah).

In spite of this, after unanimously agreeing to the precedence of Abu Bakr and ‘Umar, some of Ahl-us-Sunnah have disagreed with regard to ‘Uthmaan and ‘Alee as to which of them is better. So a group of them gave precedence to ‘Uthmaan and then remained silent, and placed ‘Alee as the fourth. And another group gave precedence to ‘Alee. And yet another group remained neutral. But the affair of Al-us-Sunnah settled upon giving precedence to ‘Uthmaan and then ‘Alee.

Regardless, this issue of ‘Uthmaan and ‘Alee is not from the principles by which the one who disagrees concerning it becomes misguided (and deviant), according to the majority of the (scholars of) Ahl-us-Sunnah. Rather, the issue in which the one who opposes becomes misguided is the issue of the Khilaafah – and it is that they (must) believe that the Khaleefah after Allaah’s Messenger was Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. And whoever attacks the Khilaafah of any one of them, then he is more astray than the donkey of his people.”

Then he mentioned that they have love and affection for the Members of the Household of Allaah’s Messenger and that they preserve the Will (final requests) of Allaah’s Messenger concerning them. And that they have affection for the Wives of Allaah’s Messenger, the Mothers of the Believers and believe that they will be his wives in the Hereafter.

Then he said:

“They absolve themselves from the way of the Rawaafid – those who hate the Companions and revile them – and from the way of the Nawaasib – those who abuse the Members of the (Prophet’s) Household – through speech or action. And they refrain from (delving into) the disputes that occurred between the Companions. And they say: These narrations that have been reported concerning their faults have in them some that are false, some that have had things added to them, some that have had parts omitted from them, and some that have been changed from their original state. As for those narrations that are authentic (concerning their faults), then they (the Companions) are excused (and forgiven) – either they made Ijtihaad and were correct or they made Ijtihaad and were wrong.

Furthermore, they do not believe that each of the Companions is infallible and free from committing major or minor sins. Rather, they are capable of committing sins in general, however, they possess from precedence and virtues that which necessitates that they be forgiven for whatever (sins) they commit – if they did commit any. This is even to the point that they will be forgiven for evil deeds the likes of which those who come after them will not be forgiven for. This is because they possess good deeds that wipe out the evil deeds, the likes of which will not be for those after them.

It is established from the saying of Allaah’s Messenger (صلى الله عليه و سلم) that they are the best of generations and that if one of them were to give a mudd (of gold) in charity it would be better than if someone who came after them were to give the whole of Mount Uhud in gold. And if it was the case that one of them committed a sin, then either he repented from it or he performed some good deed that wiped it out. Or he will be forgiven for it due to the virtue of his precedence or because of the intercession of Muhammad H, of which the Companions have the most right among people of receiving. Or perhaps he was tested by some affliction in this world, by which it was expiated from him. So if this is with respect to the sins that were actualized (by them), then what about the matters in which they did Ijtihaad? If they were correct they will have two rewards and if they were incorrect they will have just one reward and their error will be forgiven.

Furthermore, the amount of (bad) deeds committed by some of them, that is forsaken yet forgiven, is tiny in comparison to their virtues and good qualities, such as their belief in Allaah and His Messenger, their Jihaad for His Cause, their performance of Hijrah, their support (of the Religion), as well as their beneficial knowledge and good deeds. And whoever studies the history of the ‘people’ (i.e. the Sahaabah) with knowledge and insight, and studies the merits that Allaah bestowed unto them, he will come to know with full certainty that they are the best of creation after the prophets. There was not nor will there be anyone like them. They are the safwah (chosen elite) from all the generations of this nation (of Muslims), which is itself the best and most honorable of all nations with Allaah.”

[End of Ibn Taimiyyah’s words]

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

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Don’t Give Up on The Mercy of Allah – Jameel Finch [Audio|En]

Allah, the Exalted, says:

“Say: O `Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”. (39:53)


Description of Soul and Its Journey – Abu Hakeem Bilal Davis [Audio|En]

Highly beneficial reminder at Majid as Sunnah an Nabawiyyah 29/03/15

The Journey Of The Soul By Abu Hakeem

Visit the Link below to Listen or Download Mp3


Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

SourceSufism : Origin and Development – Dr. Saleh As-Saleh (e-Book)

The call for Zuhd in Islam is to lead a pious life devoted to Allaah (Azza wa Jal) taking the least that is sufficient of the lawful things of life. It does not mean to abandon lawful means of earning, property, children, etc. nor exaggerating in performing acts of worship. Allaah, the Most High, says:

O Children of Adam! Take your adornment [by wearing your clean clothes] while praying and going round [the Tawaaf of] the Ka’bah, and eat and drink but waste not by extravagance, certainly He [Allaah] likes not the extravagants.

Say [O Muhammad صلى الله عليه و سلم]: “Who has forbidden the adoration with clothes given by Allaah, which He has produced for his slaves, and At-Tayyibaat [all kinds of Halaal things] of food?” Say: “They are, in the life of this world, for those who believe, [and] exclusively for them [believers] on the Day of Resurrection [the disbelievers will not share them].” Thus We explain the Aayaat [Islamic laws] in detail for people who have knowledge. [Qur’aan, Soorat Al-’Araaf, 7:31-32].

He (Azza wa Jal) also said:

But seek with that [wealth] which Allaah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allaah has been good to you, and seek not mischief in the land. Verily Allaah likes not the Mufsideen [those who commit great crimes and sins, oppressors, tyrants, mischiefmakers, corrupted people]. [Qur’aan, Soorat Al-Qasas 28:77].

When Sa’d Bin Abee Waqqaas [33] asked the Prophet (صلى الله عليه و سلم) whether he can will all of his property in charity, the Prophet (صلى الله عليه و سلم) told him to give only one third of it and said:

“One third is too much. It is better for you to leave your inheritors wealthy than to leave them poor, begging from others.” [34]

He (صلى الله عليه و سلم) invoked Allaah (Azza wa Jal) to grant abundant wealth to Anas Bin Maalik :

Narrated Anas : My mother said, “O Allaah’s Messenger! Please invoke Allaah on behalf of your servant (i.e. Anas ).” He said: “O Allaah! Increase his wealth and children, and bestow your blessings on whatever you give him.”35 There are many other texts in the Qur’aan and (or) Sunnah which teach the medium course of this Deen in its acts of worship as well as in its codes for living this life in the way that pleases Allaah (Azza wa Jal).

In contrast, we find that the Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf, mainly that it is a renunciation of that which is of no benefit in the Hereafter. Consider, for example, some of the so-called Soofee Zuhd:(2)

(2) Poverty, hunger, abandonment of lawful things and of Hadeeth, and other strange things:

A Soofee master said, “I like for the beginner not to make his heart busy with the matter of earning (i.e. a living), otherwise he would change.” [36]

Another master said, “I have attained this state (of Soofee knowledge) by means of a hungry stomach and a naked body.”37(!)

A call to abandon marriage and the seeking of hadeeth−knowledge is attributed to the “Soofee master” AlJunayd.[38]

Al-Ghazaalee also related the same saying of AlJunayd: “I like for the starting Mureed (Soofee disciple) not to occupy his heart in three things, otherwise his condition will change (he then named them as): (1)-Seeking to gain sustenance, (2)-Seeking knowledge of Al-Hadeeth, and (3)- Marriage.”[39]!

Within Soofee sources we find the following statement: “Hunger is the food of the Zaahideen!” [40]

‘Abdul Wahaaab Ash-Sha’raanee, an authority on Soofism in the eyes of the Soofis reported that Rabaah Bin ‘Amr AlQayeesee said: “A man would not attain the levels of the Siddeeqeen [41] until he leaves his wife as if she was a widow, his kids as if they were orphans, and takes refuge in dog houses!” [42]

According to Ash-Sha’raanee, Ibraaheem Bin ‘Usayeefeer was, “A man having a great deal of Kashf …He used to come to the town riding a wolf or a hyena, and to walk on water having no need for a boat; his urine was as white as milk…Most often he slept in a church, and he used to say: the Christians, unlike Muslims, do not steal shoes in the church.”[43]

He invalidated the fasting of the Muslims who ate chicken and mutton meat. Only those who, like the Christians, do not eat mutton meat, their fast is correct as far as ‘Usayeefeer is concerned! [44]

A story of another “Soofee”, Ibn Al-Kurainee, the teacher of Al-Junayd in which he says that he subdued himself into humiliation for twenty years until it became like that of a dog! [45]

According to the Soofee sources, Abu Yazeed, an example for many Soofis, devoted himself to Allaah and he had the determination to restrain himself from drinking water and from sleeping for one year! [46]

Ash-Sha’raanee also reported that one of the celebrated Soofee so-called Awliyaa’ by the name of ‘Abdur Rahmaan Al-Majthoob, “Cut off his own private part in the beginning of his Jathbah (a mystic Soofee state of Jathb)”! [47]

He also reported that another Soofee mystic by the name of Yaaqut Al-‘Arshee (d.707 AH/1307 C.E.) married the daughter of his sheikh Abul ‘Abbaas Al-Mursee. She stayed with him for eighteen years but he never touched her being shy from her father. He left her while she was still a virgin! [48]

These are only few cases presented in order to expose this early deviation in Soofism.


[33] Sa’d Bin Abee Waqqaas, one of the early sahaabah who accepted Islam and one of the ten companions whom the Prophet (صلى الله عليه و سلم) brought good news that they would enter Al-Jannah. He shared in the battle of Badr and Uhud and was one of the six members of the Shoora counsel which ‘Umar Ibn Al-Khattaab chose to appoint the new Khaleefah after ‘Umar was stabbed. He was the first to shoot an arrow at the Mushrikeen in Jihaad. He lead the Muslims in taking over ‘Iraaq from the Persians after defeating them in the battle of Al-Qaadisiyyah in the 15th year of Hijrah (634 C.E.) He died in 55th year of Hijrahh (675 C.E.). [See Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 1, #5.] 34Agreed upon hadeeth. [See Saheeh Al-Bukhaaree, V. 4, Hadeeth #5.]
[35] An agreed upon hadeeth. [See Saheeh Al-Bukhaaree, vol. 8,Hadeeth #355.]
[36] See Abu Taalib Al-Makki’s Qutul Quloob fi Mu’amalat AlMahboob wa Wasf Tareeq Al-Mureed ila Maqam At-Tawheed (Cairo, Egypt: Al-Matba’ah Al-Masriyyah, 1932), vol. 2, p. 168.
[37] Attributed to Abu Yazeed Al-Bustaamee, a master in the Soofee path. Ibid vol. 2, p. 168.
[38] Ibid vol .1, p. 267.
[39] Ihyaa’ ‘Ulumid-deen, vol. 4, p. 239, published by Daar Al-Ma’rifah, Beirut.
[40] Soofee sources attributed this statement to Abu Muhammad ‘Abdullaah Al-Kharraaz, a master of the way. See Ihsaan Elaahee Thaheer’s At-Tasawwuf, Al-Mansha’ Wal Masdar [Lahore, Pakistan: Idaarat Turjumaan As-Sunnah, (1st edition), 1406 AH/1986 C.E.)], p. 100. Ihsaan quoted the text from Tabaqaat Ash-Sha’raanee, 1:7, printed by Daar Al-’Ilm Liljamee’ and Al-Matba’ah Al-’Aamiryyah Al-’Uthmaaniyyah, Cairo, 1305AH/1887 C.E.. This print of the Tabaqaat will be referred to as Tabaqaat-I.
[41] Siddeeqeen (Sing. Siddeeq): One who eminently, or always, accepting, or confirming the truth in his saying, belief, and deeds.
[42] At-Tasawwuf, Al-Mansha’ Wal Masdar, p. 58, quoting from Tabaqaat-I, 1:46.
[43] They may not steal shoes, but they steal something far greater−creed!
[44] Ibid, p. 90, from Tabaqaat-I, 2:140.
[45] Qutul Quloob, vol. 2, p. 74. This is contained in the “most influential book” of Abu Taalib Al-Makki, as some Soofis refer to it. In Qutul Quloob (V. 4, p. 71) there is the story of “special people” in Basra who if they “would ask Allaah to hold off the establishment of the Hour, He would do so!” Al-Ghazaalee commented: “In themselves these are conceivable matters!” Reported in his Ihyaa’, vol. 4, p. 356.
[46] Ibid, vol. 2, p. 70 and Ihyaa’, vol. 4, p. 356
[47] Ibid, from Tabaqaat-I, 2:142. Jathb (Lit. attraction): A Soofee term referring to the Soofee being in a state of “attraction” in which Allaah (Azza wa Jal) attracts the Soofee to His Presence. See Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27, published by Daar Al-Maseerah, Beirut, Lebanon, 1407 AH/1987 C.E.
[48] Ibid, p. 60, quoting Al-Akhlaaq Al-Matbuliyyah by Ash-Sha’raanee, V. 3, p.179, checked by Dr. Manee’ ‘Abdul Haleem Mahmood. Published by Daar At-Turaath Al-’Arabi, Cairo, 1974.


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