Saling Berbagi Kajian Agama Islam

All praise is for Allaah Lord of the worlds. Peace and blessings be upon Muhammad (sal-Allaahu `alayhe wa sallam), his pure family, his companions and all those who strive to follow in their footsteps till the last day. To preceed :

Many people today accuse some of the greatest scholars of Islaam of blasphemy and kufr (disbelief). One who is frequently attacked is Shaykh al-Islaam Ibn Taymiyyah - rahima-hullaah -. In actual fact he is slandered and lied against. People say things about him which he never said... in actual fact things which he was totally against!! These people who do should fear Allaah, and remember that they should be just and judge a man with justice and from knowledge, rather than judging him from ignorance and heresay ! subhaan-Allaah, Ibn Taymiyyah used to strive for the upliftment of the sunnah, and for the defence of this deen from those who in ignorance are changing it. And it was he who led the people to fight the tyrant tartars and it was he who suffered the darkness of the jails of Egypt so that Islaam can be lifted, and it was he who used to pray to Allaah to guide those who are misguided. Therefore let there be a warning to those who blemish his name - a severe warning indeed- that they may not slander him, for a scholar's flesh is poisonous.

Many people accuse Ibn Taymiyyah of Likening Allaah to the creation.....this a big lie and slander...and these people should fear Allaah, and take account of the evil their tongues utter before its too late. Inshaa.-Allaah below are some quotes from the writings of the noble Shaykh which clarifies his position beyond doubt on this issue. And those who after reading this still utter salnder and lies agianst the Shaykh, then all that can be said about them is that they have an illness in their hearts, and we pray to Allaah that He cures them of this disease.

In "al-'Aqeedatul Waasitiyaah " Ibn Taymiyyah - rahima-hullaah - says:

"from faith (eemaan) is acceptance (eemaan) of what Allaah has ascribed Himself in the scripture as well as what the messenger r ascribed to Him. [This creed] prevents any attempts at altering the sacred texts (tahreef), and rules out stripping Allaah of his tributes (ta'teel) or asking questions), concerining their modality ( takyeef..ie ..ascribing a "howness", or attempting to understand them analogicaly (tamtheel). Indeed [the ahlus-sunnah] hold that:

There is nothing like unto Him (Allaah); [that] He is the All-Hearing and All-Seeing One (Qur.aan 42:11).

They do not negate what Allaah has attributed Himself, nor do they alter the meaning of His words on these matters, nor subscribe to heretical notions regarding the divine names (asmaa') and manifestations (aayaat). They do NOT (!!!) seek to explain His attributes (sifaat) or COMPARE THEM with those of HIS CREATURES, for He (Allaah) has no namesake (samiy), no equal, no peer (nidd) and, therefore, He, the One free of all imperfections and Most High, does NOT befit of being compared to His creatures."

Ibn Taymiyyah says in at-Tadmuriyyah (p20):

"It is a must to affirm that which Allaah affirms for himself , whilst NEGATING ANY likeness to Him to His craetion..... whoever says His Knowledge is like my knowledge, His Power like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or istawaa (ascending) like my ascending-- then he has resembled and likened Allaah to His creation. Rather, it is must to affirm (Allaah's Attributes) without any resemblance, and to negate (what Allaah negates for Himself), without ta'teel (divesting Allaah of any of His affirmed Attributes)."

Ibn Taymiyyah wrote in Majmoo-al Fatawaa (5/262):

"Whosoever considers the Attributes of Allaah to be like the attributes of creation- such that the Istawa (Ascending) of Allaah is like the ascending of the creation, or His nuzool (descending) is like the descending of the creation, or other than that-- then he is a DEVIATED INNOVATOR."

So people please read and pay heed to the words of the noble scholar !!!!
This is enough proof for those that are just and who are sincerely seeking the truth ...and Allaah knows best.

Taqi.ud-deen Abul-'Abbaas Ahmad Ibn 'Abdul-Haleem Ibn 'Abdus-Salaam Ibn Taymiyyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi' al-Awwal 66l A.H./22nd of January 1263 C.E. at Harraan (northern Iraq) into a well known family of "mutakallimoon"(theologians). His grandfather, Abu al-Barkat Majd-ud-deen ibn Taymiyyah (d.653 A.H./1255 C.E.) was a reputed teacher of the Hanbaleete school and his "Muntaqa al-Akhbaar (selections of prophetic sayings) which classifies such Ahaadeeth upon which Islaamic legislation is based, is even today regarded as a very valuable work. Likewise, the scholarly achievements of Ibn Taymiyyah's father, Shihaabuddeen 'Abdul-Haleem Ibn Taymiyyah (d.682 A.H./1284 C.E.) were wide spread.

This was the time when the Tataar hordes under Hulagu Khaan were inflicting their barbaric onslaught throughout the world of Islaam - especially the mesopotamium region. Ibn Taymiyyah was only seven when the Tataars launched their attack on Harraan. Consequently, the populace left Harraan to seek refuge elsewhere. Ibn Taymiyyah's family proceeded to Damascus in 667 A.H./1268 C.E. which was then ruled by the Mamlooks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque and was invited to teach Hadeeth in the mosque as well as in the Daarul-Hadeeth 'Assaakuriyyah in Damascus. These discourses were attended by a large number of students as well as by the scholars. Damascus was the center of Islaamic studies at that time, and Ahmad Ibn Taymiyyah followed in the footsteps of his father who was a scholar of Islaamic studies by studying with the great scholars of his time, among them a woman scholar by the name Zaynab bint Makkee who taught him hadeeth.


Education

From his early childhood, Ibn Taymiyyah was an industrious student. He fully acquainted himself with all the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography. Not only did he become an expert on the great Arab grammarian Seebawayh's al-Kitaab which is regarded as the greatest authority on grammar and syntax, but he also pointed out the errors therein. He commanded knowledge of all the prose and poetry then available. Furthermore, he studied the history of both pre Islaamic Arabia and that of the post-Islaamic period. Finally, he learnt mathematics and calligraphy.

As for the religions sciences, Ibn Taymiyyah studied the Qur.aan, Hadeeth and Sharee'ah. He learnt the Hanbalee fiqh (law) from his own father and then became a distinguished representative of the Hanbalee school of law. He is reported to have acquired his knowledge on Hadeeth in Syria like Ibn 'Abduddayaam. Another of his teachers was Shamsuddeen 'Abdurrahmaan al-Maqdisee (d.682 A.H./1283 C.E.).Thus Ibn Taymiyyah received a thorough grounding in the Sihaah Sittah and the Musnad of Imaam Ahmad.

Ibn Taymiyyah had great love for tafseer (Qur.aanic exegesis). He read over a hundred commentaries of the Qur.aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Well versed in Qur.aanic studies, Hadeeth, fiqh, theology, Arabic grammar and scholastic theology, etc., he started giving fatwas on religious legal matters without following any of the traditional legal schools, the Hanafee, Maalikee, Shaafi'ee and Hanbalee. He defended the sound prophetic traditions by arguments which, although taken from the Qur.aan and the Sunnah, had hitherto been unfamiliar to people of his time. The freedom of his polemics made him many enemies among the scholars of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveler, Ibn Batutah, who visited Damascus while Ibn Taymiyyah was in jail. This did not hinder Ibn Batutah in testifying in his book that "he witnessed Ibn Taymiyyah on the pulpit saying, 'every night Allaah descends to the lower heaven like my descent', and he descended one step down the pulpit". From reading this 'aqeedah we learn that Ibn Taymiyyah accepted the attributes of Allaah without questioning (bi-laa kayfa).
When Ibn Taymiyyah lost his father in 682 A.H./1283 C.E. at the age of twenty two, he succeeded at the 'Assaakuriyyah. He began to teach "Tafseer" at the Umayyad mosque and in 695 A.H./1296 C.E. he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading scholars of Syria and also became immensely popular with the masses.


The Mongol Threat

In the meanwhile, Iraq, Iran, and Khuraasaan continued to smother under the cruel domination of the Tataars. The Mamlooks who were ruling over Egypt, Syria and the Hijaaz (Arabian peninsula) attempted several times to capture Iraq but failed each time. When it was learnt that the Tataars were planning to conquer Damascus, the Mamlook Sultaan, al-Maalik an-Naasir Muhammad bin Qalawoon left Egypt with a powerful army to check the advance of the Tataars.

The two forces met in a bloody battle in 699 A.H./1299 C.E. but the Sultaan was defeated and he returned to Egypt. Now Damascus lay open before the Tataar forces led by Ghazzaan, also known as Mahmood, the great grandson of Ghengis Khaan.

Consequently, all the nobles including the religions scholars, judges, administrators and traders fled from Damascus where total chaos and anarchy held sway in the face of the Tataar invasion.

At this critical moment Ibn Taymiyyah and their remaining notables decided to lead a delegation to meet Ghazzaan and pursue for peace of the city. Accordingly, the delegation led by Ibn Taymiyyah met Ghazzaan at Nabak (near Damascus) and he agreed to grant amnesty to the people of Damascus.

News of the Tataar army advancing towards Syria again reached Damascus in 702 A.H./1303 C.E. Delay in the arrival of Sultaan Qalawoon from Egypt caused panic among the people, many of whom began to abandon their homes for safer places. When Ibn Taymiyyah saw this, he began to urge the people to defend themselves and their city, thereby arresting the exodus. He also went personally to appeal to the Sultaan to speed up his journey to Damascus.

At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhaan 702 A.H./1303 C.E. and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.


Jihaad Against Heretics

Ibn Taymiyyah's fight was not limited to the Soofees and the people who followed the heretical innovations; in addition, he fought against the Tataars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamlook Sultaan, the Sultaan of Egypt and Syria to lead his troops to Syria to save it from the invading Tataars. When he realized that the Sultaan was hesitant to do what he asked of him, he threatened the Sultaan by saying: "If you turn your back on Syria we will appoint a Sultaan over it who can defend it and enjoy it at the time of peace". He was present at the battle of Shaqhab near Damascus against the Tataars which took place during the fasting month of Ramadhaan and gave a fatwa to the army to break their fast in order to help them against their enemy, as the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) did during the battle of the liberation of Makkah. The Muslims won the battle against the Tataars and drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of 'ulamaa. to talk to Qazan the Khan of the Tataars to stop his attack on the Muslims. Not one of the 'ulamaa. dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you mu'adhdhins, judges, Imam and Shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise."

Once the Tataar threat was eliminated, Ibn Taymiyyah again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage Jihaad against the heretical sects like the Baatinites, Ismaa.eelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah personally led expeditions against these sects.


Religious Condition Of The Muslims

Apart from the external threats mentioned above, Islaam was also confronted at this time with internal dangers. There were Baatinites (an extremist Sheeite sect which confronted the Muslim Government at that time) and their followers, the Assassins (Hasheeshiyoon). Their creed was a mixture of Magian dogma and Platonic concepts which could easily sow the seeds of intellectual dissension and spread irreligousness and apostasy among the simple minded people. Then there were Muslims who, under the influence of the polytheistic beliefs and customs of the non-Muslims with whom they had free associations, began to glorify their saints (highly pious Soofee personalities - Walee-Allaah) as the Jews and the Christians were doing.

Further more, some Soofee's orders like the Rifaa'iyyah had adopted certain neo-Platonic and Hindu doctrines which became so confused with the true Islaamic beliefs that it became almost impossible to distinguish one from the other.

In the wake of crusaders, some Christians were emboldened to censure Islaam and criticise the Prophet in their speeches and writings. In the intellectual circles of the Muslims there was stagnation and rigidity in their theological disputations and in their approach to the re-interpretation of the Sharee'ah. There was continuous polemical wranglings between the 'Asharites and Hanbaleeites. Finally, some of the philosophers, influenced by the theories of Plato and Aristotle, began to spread their agnostic ideas and concepts in total disregard to the teachings of Islaam.

These were the conditions pertaining to the time of Ibn Taymiyyah and which he had to contend. Ibn Taymiyyah formed a society along with his students and followers to renounce the polytheistic cults, un-Islaamic cults, un-Islaamic influences and heretical beliefs and practices among the Muslim masses. As a result of his enthusiastic and zealous reformative activities and condemnation of heresies, un-Islaamic innovation and practices at the visitation of graves of saints, he earned the displeasure of certain sectors of the population. Nonetheless, his popularity among the Muslim masses increased tremendously.

All this jihad against the enemies of Islaam did not help Ibn Taymiyyah with the 'ulamaa.. The authorities put him in jail many times until he died in jail because of his daring and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

However when Ibn Taymiyyah had the chance to punish his opponents among the 'ulamaa. who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when the Sultaan an-Naasir Qalawoon gave him the chance to do so. He said: "If you kill them you will never find 'ulamaa. like them." The Sultaan said: "They harmed you many times and wanted to kill you!" Ibn Taymiyyah said: "Whoever harmed me is absolved, and who harmed the cause of Allaah and His Messenger, Allaah will punish him."

The Muslim historians, like adh-Dhahabee, Ibn Katheer, Ibn al-'Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

He fought heretical innovations in religion which were wide spread during his time all over the Muslim world, especially certain acts and beliefs of some Soofee orders, like saint worship and visiting saints' tombs, and throwing themselves in the fire. His attack on the Soofees caused him a lot of trouble with the authorities whose leaders were under the influence of certain soofee leaders.

As a result of Ibn Taymiyyah's popularity, some influential religions scholars became jealous of him and even annoyed because he challenged the Qaadhee's on juridical matters. They therefore sought ways and means to discredit him in the eyes of the Government and the people. Ibn Taymiyyah rejected the teachings expounded in the al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabee (d.638 A.H./1240 C.E.) the most respected Soofee and teacher of tasawwuf - as incompatible with the teachings of the Qur.aan and the Sunnah, thereby earning the wrath of the Soofee's, and by being outspoken on Government policies, he earned the hostility of the government.

Consequently he was summoned to Egypt in 705 A.H./1305 C.E.
When Ibn Taymiyyah arrived in Egypt, he was asked to attend a meeting of theologians, jurists and the chiefs of the state. During the session certain charges were levelled against him relating to his concepts of the nature and attributes of Allaah. He was not allowed to defend himself and was promptly imprisoned for about 16 months. While in prison, he diverted the attention of his followers from indulgence in frolics and amusements to a sense of piety, discipline and temperance. A number of prisoners became his devoted disciples on their release.

After Ibn Taymiyyah was released from prison in 707 A.H./1307 C.E. he decided to remain in Egypt for a while. Soon he began to deliver lectures in various Mosques and educational institutions before select gatherings of scholars, jurists and theologians. However, Ibn Taymiyyah's views on pantheistic monoism, intercession, etc were not received kindly and numerous complaints were made against him to the Sultaan. The religions scholars to whom the complaints were referred could not find any fault with Ibn Taymiyyah. However, as the administration was growing weary of the charges brought against him, he was detained for a while but was soon released on the unanimous request of the religions scholars. But when Sultaan Qalawoon abdicated in favour of his viceroy Baybaan al-Jashnikeer in 709 A.H./1309 C.E., Ibn Taymiyyah was exiled to Alexandria where, inspite of his internment, he earned himself a respectable position in the Academic and literary circles. Soon though Baybaan abdicated and Sultaan Qalawoon returned to Egypt and ordered Ibn Taymiyyah.


Return To Damascus
In Cairo, Ibn Taymiyyah had busied himself in his teachings and reformative activities for about 3 years. At the same time, he acted as adviser to the Sultaan and was instrumental in having several important reforms introduced in Egypt and Syria. Several royal edicts were issued on his advice in 712 A.H./1312 C.E. He visited Jerusalem in the same year, then went for Hajj (pilgrimage) and eventually returned to Damascus in 713 A.H./1313 C.E. From now onward he devoted his attention primarily to juristic problems though he continued teaching. His chief disciple was ibn Qayyim al-Jawziyyah (d.751 A.H./1350 C.E.) who was chiefly responsible for spreading his ideas.


The Question Of Three Talaaq's
Ibn Taymiyyah like his forefathers was a Hanbaleeite and his legal opinions conformed to that school, though not exclusively. He often rejected the Hanbaleeite view just as in some matters he expressed disagreement with all the four principal juridicial schools. One such case in which he differed with them was in regard to the repudiation of one's wife by three divorces given at one time.

The issue was whether a divorce pronounced thrice at the same time took legal effect or not. This issue raised the following considerations:

• whether revocation of such a divorce was possible or not.
• whether the three sentences of divorce would be counted as one revocable pronouncement (talaaq) or taken as an irreversable separation.
• whether the wife so divorced could return to her husband or not without a halaalah (i.e until his divorced wife was married to another man who, in turn, after the consummation of the marriage, divorces).

All the earlier jurists and traditionalists, likewise a good number of the Prophet's companions were of the view that such a pronouncement, although being repugnant to the law as well as irregular and sinful, would be regarded as an implied divorce with legal effect. As against that Ibn Taymiyyah firmly held the opinion that the three sentences of divorce spoken at the same time should be regarded as one revocable divorce. The view of Ibn Taymiyyah happened to be against the official view which naturally brought him in conflict with the 'ulamaa on one hand and with the government on the other.

Consequently, the theologians tried to prevent him from expressing further legal opinion on such matters. In fact, a royal edict was issued from Cairo in 718AH/1318AD forbidding him from giving legal opinions in such cases.

Initially Ibn Taymiyyah abided by the edict but later again began giving legal judgment on this issue as he decided that it was improper for him to desist simply for fear of the government. As a result in 720 A.H./1320 C.E. he was detained in a citadel for just over five months till he was released on direct orders from Cairo.


The Final Years
Between 721 A.H./1321 C.E. and 726 A.H./1326 C.E. Ibn Taymiyyah devoted himself to teaching in the Madrasah Hanbaleeyyah and his own Madrasah Qassaaseen and revising some of his earlier works. In 726 A.H./1326 C.E. his adversaries again conspired to have him imprisoned. Here he continued writing his exegesis of the Qur.aan as well as treatises and monographs on various issues.

Ibn Taymiyyah died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa'dah 728 A.H./26-27 September 1328 C.E. at the age of 67, and is buried in the cemetery of the Soofiyyah in Damascus.

The people of Damascus, who held him in great honor, gave him a splendid funeral and an estimated 200,000 men and 15,000 women attended his funeral. He was buried at the Soofee cemetery in Damascus where his mother was buried.


Character And Achievements
Ibn Taymiyyah occupied a highly honorable place among his contemporary religions scholars due to his prodigious memory, intellectual brilliance, encyclopedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined.

Ibn Taymiyyah's reformative endeavors and literary pursuits cover a vast field which can be summarised as follows:

1 revival of faith in and adherence to "Tawheed"(oneness of Allaah).
2 eradication of pantheistic beliefs and customs.
3 criticism of philosophy, syllogistic logic and dialects in order to demonstrate the superiority of the Qur.aan and the sunnah.
4 extirpation of un-Islaamic beliefs through refutation of Christianity and Sheeism.
5 rejuvenation of Islaamic thought and its related sciences.

The total number of Ibn Taymiyyah's works is 621 though many of his writings have been lost. Some of Ibn Taymiyyah's writings dealing with the themes are listed below:

1 al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians).
2 Radd 'ala al-Mantiqiyyeen (a refutation of the philosopher).
3 Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam).
4 Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee).
5 Ziyaarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs).
6 Majmoo'at ar-Rasaail al-Kubra (this book contains articles on various subjects).
7 Majmoo'at al-Fataawa (a collection of opinions on various issues).
8 Majmoo'at ar-Rasaail wa al-Masaail (contains articles and legal opinions on various issues).
9 Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (contains discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah).


Conclusion
To include in the words of Mawlaana Abu al-Hasan 'Alee Nadawee who has paid a glowing tribute to Ibn Taymiyyah as follows:

"Ibn Taymiyyah interpreted the Qur.aan and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam.

In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound"(*1)

Little wonder then that Ibn Taymiyyah's contemporary and succeeding scholars have acclaimed him with such complimentary remarks as "The master spirit of the age", "The crown of scholars", "Last of the Enlightened scholars", and "A sign among the signs of God".


(*1) A. H. A. NADAWEE, Saviours of Islaamic spirit, Vol. 2, Academy of Islaamic research and publications, Lucknow, India, 1974, p24.

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Abu 'Abdullaah Shaykh 'Abdul-'Azeez ibn 'Abdullaah ibn 'Abdur-Rahmaan Aal-Baaz was born in the city of Riyadh in Dhul-Hijjah 1330 A.H./1909 C.E.

He memorized the Qur.aan in his early age and then he acquired knowledge from many of the great scholars of the Kingdom. Some of his teachers were Shaykh Muhammad ibn 'Abdul-Lateef Aal-Shaykh, Shaykh Saalih ibn 'Abdul-'Azeez Aal-Shaykh and the eminent Shaykh Muhammad ibn Ibraaheem Aal-Shaykh who, in his time, was the Muftee of Saudi Arabia. Shaykh Ibn Baaz accompanied the eminent Shaykh and learned from him for about ten years. Thus he gained his religious education from the family of Imaam Muhammad ibn 'Abdul-Wahhaab.

Afterwards Shaykh Ibn Baaz was appointed as a Justice and he worked for fourteen years in the judiciary until he was deputed to the education faculty. He remained engaged in teaching for nine years at Riyadh Islaamic Law College, Riyadh Religious Institute. Then he was appointed Vice-Chancellor of the Islaamic University, al-Madeenah; but shortly afterwards, he was made the Chancellor with all the administrative powers. Later he was appointed President of the General Presidency of Islaamic Research, Ifta, Call and Propagation, Kingdom of Saudi Arabia.

He held the position of Grand Muftee of Saudi Arabia, the Presidency of many Islaamic Committees and Councils, the prominent among these being: Senior Scholars Committee of the Kingdom, Permanent Committee for Islaamic Research and Fataawa, the Founding Committee of Muslim World League, World Supreme Council for Mosques, Islaamic Jurisprudence Assembly Makkah; and the member of the Supreme Council of the Islaamic University at al-Madeenah, and the Supreme Committee for Islaamic Propagation, until he passed away on Thursday 27 Muharram 1420 A.H./May 13 1999 C.E. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.


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Abu 'Abdullaah Muhammad ibn Saalih ibn Muhammad ibn 'Uthaymeen at-Tameemee an-Najdee was born in the city of Unayzah, Qaseem Region on 27th Ramadhaan 1347 A.H./1926 C.E. in a famous religious family.

He received his education from many prominent scholars like Shaykh 'Abdur-Rahmaan as-Sa'dee, Shaykh Muhammad Ameen ash-Shanqeetee and Shaykh 'Abdul-'Azeez ibn Baaz.

When he entered into teaching, a great number of students from inside and outside Saudi Arabia benefited from him. He had his own unique style of interpretation and explanation of religious points. He was from among those scholars who served Islaam without any type of religious prejudice and kept themselves away from the limitations of blind-following. He was distinguished in his great exertion of effort in religious matters and analogical deductions which clearly prove the religious understanding he possessed, and the correct usage of the principles of religion, he adopted.

In giving religious verdicts, like Shaykh ibn Baaz, his Fataawa were based on evidence from the Qur.aan and Sunnah. He had about fifty compilations to his credit. He taught Religious Fundamentals at the Sharee'ah Faculty of Imaam Muhammad ibn Sa'ood Islaamic University, Qaseem Branch. He was also a member of the Council of Senior Scholars of the Kingdom, and the Imaam and Khateeb of the big Mosque of Unayzah city.

The Shaykh passed away on Wednesday 15 Shawwaal 1421 A.H. / 10 January 2001 C.E. He was 74 years of age. May Allaah (subhaanahu wa ta'aala) have Mercy upon his soul, aameen.


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He was born in the city of Ashkodera, then the capital of Albania in the year 1332 A.H./1914 C.E. into a poor family. His father al-Haaj Nooh Najjaatee al-Albaanee had completed Sharee'ah studies in Istanbul and returned a scholar to Albania. After Albania was taken over by atheism the family made Hijrah to Damascus. In Damascus Shaykh al-Albaanee completed his initial education and was then taught the Qur.aan, Tajweed, sciences of Arabic language, fiqh of the Hanafee madhab and further branches of the Deen by various Shaykhs and friends of his father.

He also learnt from his father the art of clock and watch repair - and became highly skilled in that and famous for it and derived his earnings through it. He began to specialise in the field of Hadeeth and its related sciences by the age of 20 - being influenced by articles in 'al-Manaar' magazine.

He began to work in this field by transcribing al-Haafiz al-Iraaqee's monumental "alMughnee 'an-hamlil-Asfaar fil-Asfaar fee takhreej maa fil-lhyaa minal-Akhbaar" and adding notes to it.

He delved further into the field of Hadeeth and its various sciences despite discouragement from his father. Furthermore, the books he needed were not to be found in his father's library which was composed mainly of various works of Hanafee Fiqh - and since he could not afford many of the books he required he would borrow them from the famous library of Damascus - "al-Maktabah adth-Dthaahiriyyah" or sometimes from book sellers.

He became engrossed with the science of Hadeeth to the extent that he would sometimes close up his shop and remain in the library for up to twelve hours - breaking off his work only for prayer - he would not even leave to eat, but would take two light snacks with him.

Eventually the library authorities granted him a special room to himself for his study and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Ishaa. During this time he produced many useful works - many of which are still waiting to be printed.

The Shaykh faced much opposition in his efforts to promote Tawheed and the Sunnah but he bore this with patient perseverance. He was encouraged by some of the noble Shaykhs of Damascus who urged him to continue, amongst them Shaykh Bahjatul Bayjaar, Shaykh 'Abdul-Fattaah -the imam, and Towfeeq al-Barzah-rahimahumullaah.

After some time he started giving two weekly classes attended by students of knowledge and university teachers - in which he taught various books of 'Aqeedah, Fiqh, Usool and Hadeeth sciences.

He also began organised monthly journeys for Da'wah to the various cities of Syria and then Jordan.

After a number of his works appeared in print the Shaykh was chosen to teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years from 1381 to 1383H where he was also a member of the University board.

After this he returned to his former studies and work in "al-Maktabah adth-Dthaahiriyyah" leaving his shop in the hands of one of his brothers.
He visited various countries for Da'wah and lectures - amongst them Qatar, Egypt, Kuwait, the Emirates, Spain and England. He was forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the Emirates, then again to 'Ammaan, Jordan. His works - mainly in the field of Hadeeth and its sciences number over 100.

His students are many and include many Shaykhs of the present day amongst them:
Shaykh Hamdee 'Abdul-Majeed, Shaykh Muhammad 'Eed 'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Shaykh Muhammad lbraheem Shaqrah, Shaykh Muqbil ibn Haadee al-Waadi'ee, Shaykh 'Alee Khushshaan, Shaykh Muhammad Jameel Zaynoo, Shaykh 'Abdur-Rahmaan Abdus-Samad, Shaykh 'Alee Hasan 'Abdul-Hameed al-Halabee, Shaykh Saleem al-Hilaalee.

The Shaykh passed away on Saturday 22 Jumaadaa ath-Thaaniyah 1420 A.H. / 2 October 1999 C.E. He was 87 years of age. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.



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He is the noble Shaykh Dr. Saalih ibn Fowzaan ibn 'Abdullaah from the family of Fowzaan from the people/tribe of ash-Shamaasiyyah.

He was born in 1354 A.H./1933 C.E. His father died when he was young so he was brought up by his family. He learnt the Noble Qur.aan, the basics of reading and writing with the imaam of the masjid of the town, who was a definitve reciter. He was the noble Shaykh Hamood Ibn Sulaymaan at-Talaal, who was later made a judge in the town of Dariyyah (not Dar'iyyah in RIyaadh) in the region of Qaseem.

He later studied at the state school when it opened in ash-Shamaasiyyah in the year 1369 A.H./1948 C.E. He completed his studies at the Faysaliyyah school in Buraydah in the year 1371 A.H./1950 C.E. and was then appointed an infant school teacher.

Then he joined the educational institute in Buraydah when it opened in the year 1373 A.H./1952 C.E., and graduated from there in the year 1377 A.H./1956 C.E. He then joined the Faculty of Sharee'ah (at the University of Imaam Muhammad) in Riyaadh and graduated from there 1381 A.H./1960 C.E. Thereafter he gained his Masters degree in fiqh, and later a Doctorate. from the same faculty, also specialising in fiqh.

After his graduation from the Faculty of Sharee'ah, he was appointed a teacher within the educational institute in Riyaadh, then transferred to teaching in the Faculty of Sharee'ah. Later, he transferred to teaching at the Department for Higher Studies within the Faculty of the Principles of the Religion (usool ad-deen). Then he transferred to teaching at the Supreme Court of Justice, where he was appointed the head. He then returned to teaching there after his period of headship came to an end. He was then made a member of the Permanent Committee for Islaamic Research and Fataawa, where he continues to this day.

The noble Shaykh is a member of the Council of Senior Scholars, and member of the Fiqh Committee in Makkah (part of ar-Raabitah), and member of the Committee for Supervision of the Callers (du'aat) in Hajj, whilst also presiding over (his main role) membership of the Permanent Committee for Islaamic Research and Fataawa. He is also the imaam, khateeb and teacher at the Prince Mut'ib Ibn 'Abdul-'Azeez masjid in al-Malzar.

He also takes part in responding to questions on the radio program "Noorun 'alad-Darb", as he also takes part in contributing to a number of Islaamic research publications at the Council for (Islaamic) Research, Studies, Theses and Fataawa which are then collated and published. The noble Shaykh also takes part in supervising a number of theses at the Masters degree and Doctorate level.

He has a number of students of knowledge who frequent his regular gatherings and lessons .

He himself studied at the hands of a number prominent scholars and jurists, the most notable of whom were:

The noble Shaykh 'Abdul-'Azeez ibn Baaz (rahima-hullaah);
The noble Shaykh 'Abdullaah ibn Humayd (rahima-hullaah);
The great Shaykh Muhammad al-Ameen ash-Shanqeetee (rahima-hullaah);
The noble Shaykh 'Abdur-Razzaaq 'Afeefee (rahima-hullaah);
The noble Shaykh Saalih Ibn 'Abdur-Rahmaan as-Sukaytee;
The noble Shaykh Saalih Ibn Ibraaheem al-Bulayhee;
The noble Shaykh Muhammad Ibn Subayyal;
The noble Shaykh 'Abdullaah Ibn Saalih al-Khulayfee;
The noble Shaykh Ibraaheem Ibn 'Ubayd al-'Abd al-Muhsin;
The noble Shaykh Saalih al-'Alee an-Naasir;

He also studied at the hands of a number of scholars from al-Azhar University (Egypt) who specialised in hadeeth, tafseer and Arabic language.

He has played a major role in calling to Allaah and teaching, giving fatwa, khutbahs and knowledgeable refutations.

His books number many, however the following are just a handful which include Sharh al-'Aqeedatul Waasitiyyah, al-irshaad ilas-Saheehil-I'tiqaad, al-Mulakhkhas al-Fiqhee, Foods and the Rulings regarding Slaughtering and Hunting, which is part of his Doctorate. They also include at-Tahqeeqaat al-Mardiyyah in inheritance which is part of his Masters degree. Further titles include Rulings relating to the Believing Women, and a refutation of Yoosuf Qaradaawi's book al-Halaal wal-Haraam.


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Question:
What is your opinion concerning those who travel outside the Kingdom to give da'wah whilst they have never studied/sought knowledge. They encourage this and make odd statements firmly believing that whoever goes out in the path of Allaah for da'wah then Allaah will assist them with "inspirations/revelations" and they also believe that having knowledge is not a condition to do so.

And you know that one who travels outside the Kingdom will find differing madhhaahib and religions/sects with questions which shall be posed to the one giving da'wah.

Is it not your opinion, O Shaykh, regarding the one who travels (outside the Kingdom) in the path of Allaah, that he should be appropriately equipped so that he can face the people, and especially in East Asia where they are actively against the da'wah of Shaykh Muhammed Ibn 'Abdul-Wahhaab? I request an answer to my question such that benefit can be gained.

Response:
Going out in the path of Allaah is not the sort of going out which is implied today. Going out in the path of Allaah (really means) going out for war. As for that which they call going out nowadays, then this is an innovation which is not mentioned on the authority of any of the Pious Predecessors.

And going out calling to Allaah is not specific to any particular day(s) rather one should call to Allaah according to circumstances and abilities, without specifying a group (with which to go out with) nor 40 days or more or less.

And similarly from that which is obligatory upon the caller is to have knowledge. It is not permissible to call to Allaah whilst one is ignorant (lacking knowledge). Allaah (Subhaanahu wa Ta'aala) says:

{Say: This is my way, I invite to Allaah with sure knowledge…}, [Soorah Yoosuf, Aayah 108].

i.e. upon (sound) knowledge, because it is imperative the caller knows what he is calling to from that which is: waajib, mustahab (recommended), muharram (impermissible) and makrooh and also knows what is shirk, sinning, kufr, fisq (open sinning) and knows the (different) levels and the manner in which to forbid and discourage.

And going out whilst one is busy seeking knowledge is not befitting because seeking knowledge is an obligation and is not achieved except by learning/studying and this is from the evil and ignorant ways of the misguided Soofees because any action without knowledge leads to misguidance.

From the book:
Thalaathu Muhaadiraat fil-'Ilm wad-Da'wah


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Question:
What is your opinion concerning the Jamaa'ah at-Tableegh? Is it permissible for a student of knowledge or other than him to go out with them under the guise of inviting to (the path of) Allaah?

Response:
The Jamaa'ah at-Tableegh does not uphold the manhaj of the Book of Allaah and the Sunnah of His Messenger (sal-Allaahu `alayhe wa sallam) and that which our Pious Predecessors were upon.

And if the situation was such, then it is not permissible to go out with them because it defies our manhaj in calling to the manhaj of the Pious Predecessors. So in the path of inviting to Allaah, then an 'aalim can go out with them but as for those (ignorant - without knowledge) who go out with them, then it is obligatory upon them to remain in their countries and (study Islaam) seek knowledge in their masaajid until there graduates from amongst them people of knowledge who hold study circles inviting to the path of Allaah.

As long as the situation is like that, it is upon the student of knowledge to invite these people (those from Jamaa'ah at-Tableegh) to study the Book of Allaah and the Sunnah and invite people to it.

And the Jamaa'ah at-Tableegh, with respect to da'wah to the Book and the Sunnah, do not intend by it a starting point, rather they consider that to be a divided call (da'wah)/approach; And because of this, they most resemble the Jamaa'ah of al-Ikhwaan al-Muslimeen.

They say their da'wah is based upon the Book of Allaah and the Sunnah, however this is mere idle talk for certainly they have no 'aqeedah upon which they are united (which unites them) - so you find some are Maatureedee, others are Ash'aree, whilst others are Soofee and even some who have no madhhab (affiliation to any particular ideology).

This is because their da'wah is built upon amassing (the people), then gathering together and culturising/instructing them, and in reality they do not really have any culture. More than half a century has passed and there has not appeared from amongst them a scholar.

As for us, then we say instruct them, then gather together, such that the gathering together is based upon a foundation in which there is no doubt.

So the da'wah of the Jamaa'ah at-Tableegh is that of the Soofiyyah, they call to good manners, as for correcting the differing 'aqeedah of the group, then they do not exert themselves one iota. This is because they believe this will cause differences (and splitting apart).

It came to pass that a brother, Sa'd al-Husayn had much correspondence with the leader of the Jamaa'ah at-Tableegh in India or Pakistan and it became clear from that they acknowledge (belief in) intercession and seeking help (from other than Allaah) and many other such things. And they require their people (members) to make bay'ah (oath of allegiance) based upon four issues: amongst them the Naqshbandiyyah methodology. So it is upon every tableeghee (one who ascribes to the Jamaa'ah at-Tableegh) to make bay'ah of these fundamentals (issues).

A questioner may ask: Indeed this group has corrected its faults (returned to Allaah) as a result of the efforts of many individuals and quite possibly many non-Muslims have accepted Islaam at their hands. Is this not sufficient (proof) for the permissibilty of going out with them and participating in that which they call to?
So we say: Indeed we know these words and hear them a lot and know them to emanate from the Soofiyyah! For example, there is a Shaykh whose 'aqeedah is incorrect and does not know anything about the Sunnah. Instead they deceitfully take from the wealth of the people, so together with this, many open sinners seek forgiveness from them!

So every group which invites to good, then it is imperative they should be in adherence (to the Qur.aan and the Sunnah), and (this) our approach is pure, so what are they (others) calling to?

Are they calling to adherence to the Book of Allaah and the Sunnah of the Messenger (sal-Allaahu `alayhe wa sallam) and the ;aqeedah of the Pious Predecessors, abandoning blind following of the madhhabs to such an extent that they adhere to the Sunnah over and above their madhhab!? So the Jamaa'ah at-Tableegh do not have a knowledge-based (manhaj), rather, their manhaj is according to the place where they are to be found, so they change their "colours" to suit themselves.


al-Fataawa al-Imaaraatiyyah of al-Albaanee

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Question:
I went out with the Jamaa'ah at-Tableegh to India and Pakistan. We used to congregate and pray in masaajid within which there were graves and I heard that the salaah in a masjid within which there is a grave is invalid. What is your opinion of my salaah and should I repeat them? What is the ruling about going out with them to these places?

Response:
Indeed, the Jamaa'ah at-Tableegh do not have real knowledge pertaining to issues of 'aqeedah so it is not permissible to go out with them except for the one who has real knowledge of the correct 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah. In this, he can enlighten them, advise them and co-operate with them in good because they are active in their affairs. However, they are in need of more knowledge from those who can enlighten them amongst the scholars of Tawheed and Sunnah. May Allaah grant everyone understanding of the religion and firmness upon it.

As for the salaah in the masaajid within which are graves, then it is incorrect and it is obligatory upon you to repeat all that you did (in those masaajid) due to that which the Prophet (sal-Allaahu `alayhe wa sallam) said:

((Allaah has cursed the Jews and the Christians who have taken the graves of their Prophets' as places of worship)) - it's authenticity is agreed upon.

Also, his (sal-Allaahu `alayhe wa sallam) statement:

((Indeed those before you used to take the graves of their Prophets' and pious people as places of worship, so do not take the graves as places of worship, for certainly I prohibit you from that)), transmitted by Muslim in his Saheeh.

And the ahaadeeth on this subject are numerous - and with Allaah lies all success and may Allaah send prayers upon our Prophet Muhammed, his family and his companions.

Fatwa dated 2/11/1414 A.H.


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Question:
May Allaah grant you the best (of His favours). In the hadeeth of the Prophet (sal-Allaahu `alayhe wa sallam), relating to the splitting of the Ummah, he says:

((…and my Ummah shall split into 73 sects…)).

So, is the Jamaa'ah at-Tableegh, with what they have in terms of shirk and innovations; and also the Jamaa'ah al-Ikhwaan al-Muslimeen, with what they have in terms of partisanship and revolting/rebelling against the leaders and lack of obedience; from the 72 sects?

Response:
They are from the 72 (sects). Whoever opposes the 'aqeedah of Ahlus-Sunnah enters the fold of the 72 (sects). The meaning of the Prophet's (sal-Allaahu `alayhe wa sallam) statement ((My Ummah)) is: the Ummah of Ijaabah, i.e. the Ummah of response; those who responded to the Prophet's call and revealed their allegiance to him. And the meaning of 73 sects: the victorious sect which adhered to him and was upright in their religion and 72 of those sects - amongst them the kuffaar, the sinners and various innovators.

So, the questioners asked:
Are these two groups (Jamaa'ah at-Tableegh and Jamaa'ah al-Ikhwaan al-Muslimeen) from amongst the 72 sects?

And the Shaykh responded:
Yes, they are from the amongst the 72 sects, along with the Murji'ah and other than them; the Murji'ah and the Khawaarij - some of the people of knowledge regard the Khawaarij from amongst the kuffaar, out of the fold of Islaam although amongst the 72 sects.

Taken from the recording of the Shaykh Ibn Baaz's lessons in Sharh al-Muntaqaa in Ta'if approximately 2 years or less before his death.


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Question:
Your excellency, we hear about the Jamaa'ah at-Tableegh and that which their da'wah entails. So would you advise me to join this Jamaa'ah. I anticipate your guidance and advice, and may Allaah reward you immensely.

Response:
Whoever invites to (the path of) Allaah, then he is a muballigh (one who conveys the message (of Islaam)), (as the hadeeth mentions):

((Convey from me, even if it be a (single) Aayah));

However, the Jamaa'ah at-Tableegh (originally) from India have many deviations. They have some aspects of bid`ah and shirk, so it is not permissible to go (out) with them, except for a person who has knowledge and goes (out) with them to disapprove of what they are upon and to teach them (the truth). If, however, he goes (out) to follow and adhere to them, then no.

That is because they have deviations, mistakes and lack of knowledge. However, if there was a Jamaa'ah doing tableegh other than them, from the people of knowledge, then (it is permissible to) go out with them for daw'ah purposes.

If there was a person of knowledge who goes out with them to enlighten and guide them, along with teaching them such that they leave their falsehood and embrace the way of Ahlus-Sunnah wal-Jamaa'ah, (then that is good).

This fatwa was extracted from the tape: 'Fatwa Samaahatush-Shaykh 'Abdul 'Azeez Ibn Baaz concerning the Jamaa'ah at-Tableegh' which was published in Ta'if about two years before the Shaykh's death. The tape refutes the cover-up of the Jamaa'ah at-Tableegh and the old statement of the Shaykh which was published before their reality and manhaj was made clear to him.


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Question:
What is the Islaamic ruling about this new religion Ahmadiyyah (Qadiyaniyyah) and its followers? In addition, when and where did this religion originate and what is the Islaamic ruling about people who are in favour of it?

Response:
All Praise is for Allaah the One, and prayers and salutations upon His Messenger, upon his family and his companions. To proceed…

The Pakistan government has ruled these people outside the fold of Islaam; also, the Muslim World League in Makkah has passed a similar fatwa. In the gathering of the Muslim Scholars (Muslim World League) in the year 1394 A.H. (1974 A.D.), a written statement was drafted to explain the true principles of this group, how and when they started, and so on.

Very briefly, this group has declared that Mirza Ghulaam Ahmad, an Indian, is a prophet who has received revelations from Allaah and that no one will be correct in his Islaam, unless he believes in him (Mirza). He (Mirza) was born in the 13th century, but Allaah (Subhaanahu wa Ta'aala) has told us in his Book (Qur.aan) that Prophet Muhammad (sal-Allaahu `alayhe wa sallam) is the last of the Prophets; all Muslim scholars have given a unanimous ruling that whoever makes the claim that after him (sal-Allaahu `alayhe wa sallam) there can appear a new prophet is a kaafir, because he will be lying about Allaah's Book and about the hadeeth of the Prophet (sal-Allaahu `alayhe wa sallam) which states that he (sal-Allaahu `alayhe wa sallam) is the very last of the Prophets. In addition, this would be contrary to the consensus of the Muslim Ummah.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., Question 3 of Fatwa No.1615

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Question:
Is there a difference between Arab Christians and non-Arab Christians?

Response:
There is no difference between Arab Christians and non-Arab Christians.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 252, Question 2 of Fatwa No.8097

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Question:
How correct is it to say: (('Alee Karram-Allaahu wajhahu)) ('Alee (ibn Abee Taalib), may Allaah honour his face (i.e. him))"?

Response:
There is no basis for saying this specifically for 'Alee (radhi-yallaahu 'anhu), rather it is an example of the excessive (love and respect) of the Shee'ah (Raafidhah) towards him.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 3, Page 100, Question 5 of Fatwa No.6542

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Question:
There is a particular group in Pakistan called the ((Braylwiyyah)) or ((Jamaa'ah Nuwaaree)) which is a reference to their current leader known as ((Nuwaaree)). I ask your excellencies the Sharee'ah ruling regarding them and their 'aqeedah, and the prayer behind them as this is a contentious issue which many people are unaware of the reality. I will mention some of their defective ways and beliefs:

1) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is alive;

2) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is
present and all-seeing, especially immediately after Salaat al-Jumu'ah;

3) The belief that the Messenger (sal-Allaahu `alayhe wa sallam) is the foremost intercessor;

4) They believe in "saints" and the dead in their graves, and they offer salaah at the graves requesting them for their needs to be met;

5) Their commendation of domes and lighting up of graves;

6) Their saying ((Yaa Rasool, Yaa Muhammad (sal-Allaahu `alayhe wa sallam)));

7) Their hatred towards whoever loudly says ((Aameen)) and raises his hands in the salaah, considering such a person to be a Wahhaabee;

8) Their great astonishment at the use of the miswaak before the salaah;

9) Kissing the thumbs whilst doing wudhoo., the adhaan and after the salaah;

10) After the salaah, their imaam repeating the aayah:

{Allaah sends His prayers on the Prophet and also His angels too}, [Soorah al-Ahzaab, Aayah 56].

11) They gather after the Salaat al-Jumu'ah standing and reciting anaasheed and sending praises (to the Prophet (sal-Allaahu `alayhe wa sallam));

12) After they complete the Noble Qur.aan in the Salaat at-Taraaweeh in the month of Ramadhaan, they prepare alot of food and distribute it in the dining area of the masjid, in addition to sweets;

13) They build masaajid and seek much importance in decorating them, writing ((Yaa Muhammad)) above the mihraab (standing place of the imaam);

14) They consider themselves the people of the Sunnah and correct 'aqeedah and that (all) others are in error;

15) What is the Sharee'ah ruling regarding performing the salaah behind them (their imaam), considering I am a medical student in Karachi and live next door to the masjid where they are in (overall) control (i.e. their beliefs and practices prevail)?

Response:
Whoever has these characteristics and attributes, then it is not permissible to offer your salaah behind them (their imaam), and whoever knows of their condition, then their salaah is not correct. This is because most of their characteristics and attributes are of kufr and bid`ah which negate the tawheed (oneness) with which Allaah had sent His messenger and revealed in His Book, and that which conflicts with the Qur.aan, such as His (Subhaanahu wa Ta'aala) saying:

{Verily, you (Muhammad) will die and verily, they (too) will die}, [Soorah az-Zumar, Aayah 30]

And His saying:

{And the mosques are for Allaah (alone), so invoke not anyone along with Allaah}, [Soorah al-Jinn, Aayah 18]

And their bid`ah which they practice should be detested with good manners, and if they accept (and leave these pratices) then all praise is for Allaah (alone); And if they do not accept (and continue in these practices) then you should leave them and offer your salaah in the masjid of the Ahlus-Sunnah. And in this, with respect to Ibraaheem (alayhis-salaam) there is a good example:

{And I shall turn away from you and from those whom you invoke besides Allaah. And I shall call on my Lord; and I hope that I shall not be unblest in my invocation to my Lord}, [Soorah Maryam, Aayah 48].

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 396, Fatwa No.3090

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Question:
What is the difference between the Muslims and the Ahmadiyyah (Qaadiyaaniyyah)?

Response:
The difference between the two is:

The Muslims are those who worship Allaah alone and follow His messenger Muhammad (sal-Allaahu `alayhe wa sallam) and believe the he is the seal of (all) the prophets, and that there is no prophet (to come) after him.

As for the Ahmadiyyah who are followers of Mirza Ghulaam Ahmad, then they are kuffaar and not Muslims, because they claim that Mirza Ghulaam Ahmad is a prophet after Muhammad (sal-Allaahu `alayhe wa sallam), and whoever believes this 'aqeedah then he is a kaafir according to all the scholars of the Muslims, as Allaah (Subhaanahu wa Ta'aala) says:

{Muhammad is not the father of any man among you, but he is the Messenger of Allaah and the last (seal) of the Prophets}, [Soorah al-Ahzaab, Aayah 40].

And because of what has been authenticated on the authority of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) that he said:

((I am the seal of (all) the prophets, there is no prophet after me)), [Imaam Ahmad - volume 2, page 398 and 412, volume 3 page 79 and 248, volume 4, page 81, 84, 127 and 128, volume 5, page 278; al-Bukhaaree (Fat.h al-Baaree) number 3535; Muslim - number 2286 and 2287; Abu Daawood - number 4252].

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 314, Question 3 of Fatwa No.8536

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Question:
We request your explanation about the Islaamic ruling regarding the Qaadiyaaniyyah group, and their self-procalimed "prophet" Ghulaam Ahmad al-Qaadiyaanee. We also request you send us some books which have researched this group since I am concerned in studying them?

Response:
The prophethood was completed by our prophet Muhammad (sal-Allaahu `alayhe wa sallam) so there is no prophet after him, for that which is confirmed in the Book and the Sunnah. So whoever claims prophethood after this, then he is a liar. And from amongst these (claimants) is Ghulaam Ahmad al-Qaadiyaanee. So his call of prophethood for himself is a lie, and that which the Qaadiyaaniyoon (his followers) claim of his prophethood, then this claim is false.

And the judgement of the Council of Senior Scholars of Saudi Arabia was passed regarding the Qaadiyaaniyyoon, that they were a kaafir sect because of their beliefs.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.


The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 313, Fatwa No.4317

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Question:
There have to date appeared many sects, such as the differing Sooffiyyah sects: ash-Shaathiliyyah, al-Ibraaheemiyyah, and al-Qaadiyaaniyyah, etc. So what is the Islaamic viewpoint regarding these sects? And what is our position as Muslims towards them and towards that which their followers propogate of their evil and corrupted thoughts (in the name) of the religion of Islaam?

Response:
We acknowledge that which conforms to the Book of Allaah and the Sunnah of His messenger (sal-Allaahu `alayhe wa sallam), and reject that which opposes the Book and the Sunnah.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 306, Question 3 of Fatwa No.9772

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Question:
In the area where I live there is a masjid where there is a group who follow the way of the Soofiyyah. Is it permissible to pray in this masjid?

Response:
You should not pray with the Soofiyyah in their masjid, and you must beware of their companionship and mixing with them in case you are afflicted with what they have been afflicted with. So perofrm your prayers in a(nother) msajid where they uphold the Sunnah and are steadfast upon it.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.


The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 301, Question 9 of Fatwa No.6250

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Question:
Some people consider that it is an obligation upon the Muslim to blindly follow one of the four well known school of Islaamic jurisprudence in order for their acts of worship and their deeds to be correct. Yet the madhhab of the Shee'ah (Raafidhah) is not included amongst them, not even the madhhab of the Zaydee (Zaidi) Shee'ah. Does your eminence agree absolutely with this view, and thus prohibit the blind following of the madhhab of the Shee'ah (Raafidhah), such as the imaamah of the Ithnaa 'Ashariyyah?

Response:
It is an obligation upon the Muslim to follow what came from Allaah and His Messenger (sal-Allaahu `alayhe wa sallam), if he is able to infer the legal rulings himself; if he is unable to do so, he should ask the people of knowledge regarding what troubles him in the matter of his religion. He should make inquiries of the most knowledgeable scholar with whom he is able to make contact, so that he may ask him, either in person or in writing.

It is not permissible for the Musim to blindly follow the Shee'ah (Raafidhah) imaamah madhhab, nor the Zaydee (Zaidi) madhhab, nor any other such like madhhab from the people of innovation, such as the Khawaarij, the Mu'tazilah, the Jahmiyyah and others.

As for belonging to one of the four well known madhhaahib, there is no objection to this, so long as he is not a blind follower of the madhhab to which he belongs and does not dispute (authentic) evidence on account of it.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.


The Permanent Committee for Islaamic Research and Fataawa
Fataawa Islaamiyyah - Volume 1, Page 153
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Question:
What is the correct opinion about the stories narrated from one of the famous Soofee leaders, as-Sayyid Ahmad ar-Rifaa’ee, which say that he visited al-Masjid an-Nabawee (sal-Allaahu `alayhe wa sallam) in Madeenah and made du'aa. at his grave, and the Messenger (sal-Allaahu `alayhe wa sallam) reached his hand out to him and he kissed it? This is a widespread belief among the followers of his tareeqah (sect) and it is a belief they hold firmly, even though he lived in the 6th century AH. How true is this story

Response:
This is false(hood) and has no basis of truth, because the Prophet (sal-Allaahu `alayhe wa sallam) died as decreed by Allaah and as Allaah said:

{Verily you (O Muhammad sal-Allaahu ‘alayhe wa sallam) will die and verily, they (too) will die}, [Soorah az-Zumar, Aayah 30]

According to a Saheeh hadeeth, the Prophet (sal-Allaahu `alayhe wa sallam) said:

((Allaah has angels who travel about in the earth and convey to me the salaams (prayers and salutations) of my Ummah))

And he (sal-Allaahu `alayhe wa sallam) said:

((There is no one who sends salaams (prayers and salutations) upon me but Allaah will restore my soul to me so that I may return his salaam))

And he (sal-Allaahu `alayhe wa sallam) said:

((The best of your days is Friday, so send more blessings (salaah) upon me on that day, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will they be shown to you when you (your body) have disintegrated?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets))

And there are many ahaadeeth which say similar things, but it is not narrated anywhere that the Prophet (sal-Allaahu `alayhe wa sallam) said that he would shake hands with anybody. This indicates that this story is false. Even if we were to assume that it is true, then it could be that that was a Shaytaan (devil) who shook hands with him in order to deceive him and lead him and others astray. What all Muslims have to do is to fear Allaah and to adhere to His Sharee'ah, which is indicated in His Book and in the Sunnah of His trustworthy Messenger, and to beware of anything that goes against that.

May Allaah reform the Muslims and grant them understanding of His religion and cause them to adhere to His Sharee'ah, for He is the Most Generous.


Shaykh Ibn Baaz
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat ash-Shaykh al-‘Allaamah ‘Abdul-‘Azeez Ibn ‘Abdullaah Ibn Baaz - Volume 9, Page 31

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Question:
Is it permissible to mention peoples' names and characters when one wants to criticise them and their thinking?

Response:
If someone writes something that contradicts the pure Sharee'ah, and distributes that material, or if he propagtes that view in the media, it becomes compulsory to refute him and expose the falsehood of what he says. There is nothing wrong in mentioning that person's name or in warning people about him if he calls to innovation, shirk, or if he calls people to what Allaah has prohibited or to disobedience. Until this day, there are knowledgeable and believing people from the callers to the truth and bearers of the Sharee'ah fulfilling this obligation, sincerely for Allaah (Subhaanahu wa Ta'aala) and for the benefit of His servants, rebuking the wrong, inviting to the truth, warning others against those who propagate falsehood and destructive rhetoric.

And Allaah is the Expounder of (all) success.


Shaykh Ibn Baaz
Fataawa Islaamiyyah - Volume 4, Page 279

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Question:
What is your opinion regarding those who refute the mistakes of some of the books of Sayyid Qutb, Hasan al-Bannaa, Mustafaa as-Sibaa'ee and other than them from the people whose mistakes affect the 'aqeedah of every Muslim; whilst others say: it is not permissible to refute their mistakes since they are mujtahidoon (those qualified to make ijtihaad - calculated independent reasoning). So what is your opinion regarding those who say this and their likes, and (may) Allaah reward you with good?

Response:
In reality, certainly these (people) have evil mistakes in 'aqeedah, and that which is obligatory upon the Muslim, rather, obligatory upon the people of knowledge is to clarify the truth. As for the people of knowledge remaining silent regarding the falsehood until it is widespread, then this is not permissible, ever! Rather, whoever refutes them, then he is regarded as a mujaahid in the Path of Allaah.


Shaykh Ahmad an-Najmee
al-Fataawa al-Jaliyyah ‘anil-Manaahij ad-Da’wiyyah – Page 31, Question No.41
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Question:
What is the Islaamic ruling regarding (Ayatollah) Khomeini?

Response:
Khomeini has a book in which he mentions the excellence of the Imaams (Hassan and Hussein et al) of the family of the Prophet (sal-Allaahu `alayhe wa sallam) over and above the Prophets and the Messengers (`alayhim as-salaam); (So) based upon this (statement of his) he is not a Muslim.


Shaykh al-Albaanee
al-Haawee min Fataawa ash-Shaykh al-Albaanee – Page 349

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Question:
That which is well known about this group (Jamaa’ah at-Tableegh) is the lack of importance they place on seeking knowledge, and likewise, their dislike for those from amongst them who do seek knowledge, claiming that all the Sahaabah did not seek knowledge, and that there were only a few scholars amongst them, whilst their emphasis was more on giving da'wah?

Response:
This is from ignorance, and that is for someone to place a lack of importance in (seeking) knowledge. I don’t know how their da'wah can be correct without knowledge, (for) certainly da'wah is not correct except with knowledge, as Allaah (Subhaanahu wa Ta'aala) says:

{Say: “This is my way, I invite unto Allaah with sure knowledge, I and whosoever follows me…”}, [Soorah Yoosuf, Aayah 108]
And it is not possible for a person to become a caller (daa'ee) until he knows full well what he is calling to. So that which is obligatory for the callers (ahl ad-da’wah) is to learn first and (then) teach and call the people.


Shaykh ibn ‘Uthaymeen
as-Sahwah al-Islaamiyyah - Question 115, Page 282

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Question No.1
Why has Allaah created us?

Answer
To worship Him alone and to worship no other besides Him.

Evidence from the Noble Qur.aan
{And I have not created Jinn and human beings except they should worship Me}, {Soorah adh-Dhaariyaat, Aayah 56]

Evidence from the authentic Sunnah
((The right of Allaah upon slaves is to worship Him and not to associate partners with Him)), Transmitted by al-Bukhaaree and Muslim]


Question No.2
How should we worship Allaah?

Answer
As Allaah and His Messenger commanded us.

Evidence from the Noble Qur.aan
{And they were commanded not, but that they should worship Allaah, and worship none but Him alone}, {Soorah al-Bayyinah, Aayah 5]

Evidence from the authentic Sunnah
((Whoever does any deed (in religion) which our matter in not in accordance with, it will not be accepted)), [Transmitted by Muslim]


Question No.3
Should we worship Allaah with fear and hope?

Answer
Yes, we worship Him with fear and hope.

Evidence from the Noble Qur.aan
{And invoke Him with fear and hope}, {Soorah al-A'raaf, Aayah 56]

Evidence from the authentic Sunnah
((I beseech Allaah to grant me Paradise and I seek refuge in Him from Hellfire)), [Transmitted by Abu Daawood]


Question No.4
What is Ihsaan (perfection in worship)?

Answer
Ihsaan is to be conscious that Allaah sees us during worship.

Evidence from the Noble Qur.aan
{Who sees you (O Muhammad) when you stand up (alone at night for Tahajjud prayer)}, {Soorah ash-Shu'araa, Aayah's 218]

Evidence from the authentic Sunnah
((Ihsaan is to worship Allaah as if you are seeing Him, yet truly He is seeing you)), [Transmitted by Muslim]


Question No.5
Why did Allaah send the Messengers?

Answer
To call mankind to His worship and to reject the worship of anything besides Allaah.

Evidence from the Noble Qur.aan
{And verily We have sent among every nation a Messenger (proclaiming) worship Allaah alone and avoid Taaghoot (false deities)}, {Soorah an-Nahl, Aayah 36]

Evidence from the authentic Sunnah
((The prophets are brothers and their faith is one)), [Transmitted by al-Bukhaaree and Muslim]


Question No.6
What is meant by (Tawheed) oneness of Allaah?

Answer
It means devoting worship to him alone like supplication, vow, judgment.

Evidence from the Noble Qur.aan
{So know (O Muhammad) that there is no God except Allaah}, {Soorah Muhammad, Aayah 19]

Evidence from the authentic Sunnah
((Let the first thing you invite them to do is to testify that none has the right to be worshipped but Allaah)), [Transmitted by al-Bukhaaree and Muslim]


Question No.7
What is the meaning of there is no God but Allaah?

Answer
It means there is no deity that truly deserves to be worshipped except Allaah.

Evidence from the Noble Qur.aan
{That is because Allaah, He is the truth and that is which they invoke besides Him is al-Baatil (falsehood, Satan, and all other deities)}, {Soorah al-Hajj, Aayah 62]

Evidence from the authentic Sunnah
((Whoever says there is no God except Allaah and rejects whatever is worshipped besides Allaah, his property and blood become sacrosanct and his reckoning with Allaah , the Mighty and Exalted)), [Transmitted by Muslim]


Question No.8
What is meant by oneness of names and attributes of Allaah?

Answer
To confirm the names and attributes as Allaah described them in His Book and as His Messenger described them in authentic Sunnah.

Evidence from the Noble Qur.aan
{There is nothing like unto Him and His the All-Hearer, the All-Seer}, {Soorah ash-Shooraa, Aayah 11]

Evidence from the authentic Sunnah
((Allaah descends each night to the first heaven)), [Transmitted by Ahmad]


Question No.9
What is the benefit of monotheism (oneness of Allaah) to the Muslim?
Answer
Right guidance in this world and salvation from eternal punishment in the Hereafter.

Evidence from the Noble Qur.aan
{It is those who believe (in oneness of Allaah) and confuse not their belief with Thulm (wrong) by worshipping others besides Allaah) for them (only) there is security and they are guided}, {Soorah al-An'aam, Aayah 82]

Evidence from the authentic Sunnah
((The right of worshippers upon Allaah is that He will not punish those who worship none beside Him)), [Transmitted by al-Bukhaaree and Muslim]


Question No.10
Where is Allaah?

Answer
Allaah is over the Throne which is above the seven heavens.

Evidence from the Noble Qur.aan
{ar-Rahmaan (The Merciful) Istawaa (rose over) the Throne}, {Soorah Taa Haa, Aayah 5]

Evidence from the authentic Sunnah
((Allaah wrote out in a book with Him over the throne that His Mercy preceded His Wrath)), [Transmitted by al-Bukhaaree]


Question No.11
Is Allaah with us by His entity or knowledge?

Answer
Allaah with us by His knowledge, He hears and sees us.

Evidence from the Noble Qur.aan
{He (Allaah) said: Fear not, verily I am with you both, Hearing and Seeing}, {Soorah Taa Haa, Aayah 46]

Evidence from the authentic Sunnah
((You call upon the one Who hears, Who is near and is with you)), [Transmitted by Muslim]


Question No.12
What is the greatest sin with Allaah?

Answer
It is the major Shirk (polytheism).

Evidence from the Noble Qur.aan
{Verily whoever sets partners with Allaah, then Allaah has forbidden paradise for him and the Fire will be his abode}, {Soorah al-Maa.idah, Aayah 72]

Evidence from the authentic Sunnah
((The Prophet was asked : what is the greater sin , he said: To ascribe partners to Allaah even though he created you)), [Transmitted by al-Bukhaaree]


Question No.13
What is the major shirk (polytheism)?

Answer
It is to devote any forms of worship to one other than Allaah.

Evidence from the Noble Qur.aan
{Verily Allaah forgives not that partners should be set up with Him in worship, but He forgives except that to whom He pleases}, {Soorah an-Nisaa., Aayah 48]

Evidence from the authentic Sunnah
((The greatest sins are polytheism etc.)), [Transmitted by Muslim]


Question No.14
What is the harm of major shirk?

Answer
The reason for eternity in Hellfire.

Evidence from the Noble Qur.aan
{Verily whoever assigns partners (commits Shirk) to Allaah, Allaah makes it impermissible for him to enter al-Jannah}, {Soorah al-Maa.idah, Aayah 72]

Evidence from the authentic Sunnah
((Whoever died while joining partners with Allaah (commits Shirk) enters Hellfire)), [Transmitted by Muslim]


Question No.15
Are good deeds of any benefit to one who worships others besides Allaah?

Answer
No, good deeds are of no benefit to those who worship others besides Allaah.

Evidence from the Noble Qur.aan
{But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them}, {Soorah al-An'aam, Aayah 88]

Evidence from the authentic Sunnah
((Who ever does any deed in which he associates partners with Me, I reject him and his Shirk)), [Transmitted by Muslim]


Question No.16
Does Shirk exist among Muslims today?

Answer
Yes, it does exist.

Evidence from the Noble Qur.aan
{And most of them believe not in Allaah except that they attribute partners (unto Him)}, {Soorah Yoosuf, Aayah 106]

Evidence from the authentic Sunnah
((The doom Day will not occur until some tribes of my Ummah (Islaamic nation) have joined the idolaters and they will even worship idols)), [Transmitted by at-Tirmidhee]


Question No.17
What is ruling concerning praying (supplicating) to other than Allaah like the dead?

Answer
Praying to them is a major Shirk.

Evidence from the Noble Qur.aan
{Invoke not with Allaah another ilaah (God) Lest you be among those who receive punishment}, {Soorah ash-Shu'araa, Aayah 213]

Evidence from the authentic Sunnah
((Whoever dies having called upon partners besides Allaah shall enter Hellfire)), [Transmitted by al-Bukhaaree]


Question No.18
Is supplication a form of worship?

Answer
Yes, supplication is worship.

Evidence from the Noble Qur.aan
{And your Lord said: Invoke Me, I will respond to your invocation}, {Soorah Ghaafir, Aayah 60]

Evidence from the authentic Sunnah
((Supplication is worship)), [Transmitted by at-Tirmidhee]


Question No.19
Do dead hear our supplication?

Answer
No, they do not hear.

Evidence from the Noble Qur.aan
{But you can not make hear those who are in graves}, {Soorah Faatir, Aayah 22]

Evidence from the authentic Sunnah
((Allaah Has assigned angels to inform me of my nation salutation)), [Transmitted by Ahmad]


Question No.20
Do we seek help from those who are dead, or from those who are not present?

Answer
No we do not seek help from, we rather seek help from Allaah.

Evidence from the Noble Qur.aan
{Remember when you sought help of your Lord, and He answered you}, {Soorah al-Anfaal, Aayah 9]

Evidence from the authentic Sunnah
((O Ever-Living, Self-Subsistent, upon Him all subsist, I seek help through Your Mercy)), [Transmitted by at-Tirmidhee]


Question No.21
Is it permitted to seek help from any other besides Allaah?

Answer
No, it is not permitted.

Evidence from the Noble Qur.aan
{You (alone) we worship and you (alone) we ask for help}, {Soorah al-Faatihah, Aayah 5]

Evidence from the authentic Sunnah
((If you ask, ask of Allaah, if you seek help seek help of Allaah)), [Transmitted by at-Tirmidhee]


Question No.22
May seek help from the living?

Answer
Yes, in the matters in which they are able to help.

Evidence from the Noble Qur.aan
{Help one another in al-Birr and at-Taqwa (virtue, righteousness)}, {Soorah al-Maa.idah, Aayah 2]

Evidence from the authentic Sunnah
((Allaah helps the worshipper as long as the worshipper helps his brother)), [Transmitted by Muslim]


Question No.23
Is it allowed to make vows to other than Allaah?

Answer
No, it is not allowed to swear oaths except in Allaah’s Name.

Evidence from the Noble Qur.aan
{O my Lord I have vowed to You what is in my womb to be dedicated for Your services}, {Soorah Aal-'Imraan, Aayah 35]

Evidence from the authentic Sunnah
((Whoever vows to obey Allaah should obey Him, and whoever vows to disobey Him should not disobey Him)), [Transmitted by al-Bukhaaree]


Question No.24
Is it allowed to sacrifice in any name besides Allaah?

Answer
No, it is not allowed.

Evidence from the Noble Qur.aan
{Therefore turn in prayer to your Lord and sacrifice (to Him only)}, {Soorah al-Kowthar, Aayah 2]

Evidence from the authentic Sunnah
((Allaah curses whoever sacrifices and slaughters in any name other than Allaah)), [Transmitted by Muslim]


Question No.25
Is it permitted to circumambulate the graves of pious men?

Answer
No, it is not allowed.

Evidence from the Noble Qur.aan
{And circumambulate the Ancient House (the Ka'bah in Makkah)}, {Soorah al-Hajj, Aayah 29]

Evidence from the authentic Sunnah
((Whoever circumambulate the House (Ka'bah) seven times and prays two rak'ah)), [Transmitted by Ibn Maajah]


Question No.26
Is it allowed to pray while the grave is in front of you?

Answer
No, it is not allowed.

Evidence from the Noble Qur.aan
{So turn your face in the direction of al-Masjid al-Haraam}, {Soorah al-Baqarah, Aayah 144]

Evidence from the authentic Sunnah
((Don‘t sit on the graves and do not pray towards them)), [Transmitted by Muslim]


Question No.27
What is the ruling in Islaam concerning the practice of sihr (black magic/sorcery)?

Answer
The practice of sihr is considered an act of disbelief.

Evidence from the Noble Qur.aan
{But the Devils disbelieved, teaching men sihr (magic and such things)}, {Soorah al-Baqarah, Aayah 102]

Evidence from the authentic Sunnah
((Avoid seven destroyers: Shirk, sihr…)), [Transmitted by Muslim]


Question No.28
Should we believe the claims of fortunetellers and soothsayers?

Answer
No, we should not believe them.

Evidence from the Noble Qur.aan
{Say: None in the heavens and the earth knows the Ghayb (unseen)}, {Soorah an-Naml, Aayah 65]

Evidence from the authentic Sunnah
((Whoever goes to a fortuneteller or soothsayer, and believe what they say, has disbelieved in what has been revealed to Muhammad)), [Transmitted by Ahmad]


Question No.29
Does any one have the knowledge of the (unseen)?

Answer
No one but Allaah alone has the knowledge of the unseen.

Evidence from the Noble Qur.aan
{And with Him are the keys of Ghayb (unseen), none knows them but He}, {Soorah al-An'aam, Aayah 59]

Evidence from the authentic Sunnah
((No one has the knowledge of the unseen except Allaah)), [Transmitted by at-Tabaraanee]


Question No.30
By what sources do the Muslims govern?

Answer
Muslims govern by laws laid down in the Qur.aan and authentic Ahadeeth.

Evidence from the Noble Qur.aan
{And so judge (you O Muhammad) between them by what Allaah has revealed}, {Soorah al-Maa.idah, Aayah 49]

Evidence from the authentic Sunnah
((Allaah is the judge and to whom is the return)), [Transmitted by al-Bukhaaree and Muslim]


Question No.31
What is the ruling in Islaam concerning applying non – Islaamic laws?

Answer
It is an act of disbelief.

Evidence from the Noble Qur.aan
{And whosoever does not judge by what Allaah has revealed, such are the disbelievers}, {Soorah al-Maa.idah, Aayah 44]

Evidence from the authentic Sunnah
((When the leaders do not rule by Allaah’s Book (Qur.aan) and choose the good from that which Allaah has revealed, Allaah will cause conflict among them)), [Transmitted by Ibn Maajah]


Question No.32
Is it permitted to swear by other than Allaah’s Name?

Answer
No, it is not permitted.

Evidence from the Noble Qur.aan
{Say: Yes! By my Lord you will certainly be resurrected}, {Soorah at-Taghaabun, Aayah 7]

Evidence from the authentic Sunnah
((Whoever swears by anyone other than Allaah, has associated partners with Allaah)), [Transmitted by Ahmad]


Question No.33
Should we wear good luck charms (like amulets or talismans)?

Answer
No, we should not wear them.

Evidence from the Noble Qur.aan
{And if Allaah touches you with harm none can remove it but He}, {Soorah al-An'aam, Aayah 17]

Evidence from the authentic Sunnah
((Whoever wears an amulet has committed Shirk)), [Transmitted by Ahmad]


Question No.34
Through what may we seek intercession with Allaah?

Answer
By His Names and Attributes.

Evidence from the Noble Qur.aan
{And (all ) the most beautiful Names belong to Allaah, so call on Him by them}, {Soorah al-A'raaf, Aayah 180]

Evidence from the authentic Sunnah
((I ask you by all your names, with which you wave named your self)), [Transmitted by Ahmad]


Question No.35
Does any supplication to Allaah require a human intermediary?

Answer
No, prayer does not require a human intermediary.

Evidence from the Noble Qur.aan
{And when my slaves ask you (O Muhammad) concerning Me, then I am indeed near (to them by My knowledge)}, {Soorah al-Baqarah, Aayah 186]

Evidence from the authentic Sunnah
((You pray to the one who hears all and He is near and He is with you)), [Transmitted by Muslim]


Question No.36
What is the mediation (waasitah) of the Messenger?

Answer
The mediation of the Messenger is the transmission of Allaah’s Message.

Evidence from the Noble Qur.aan
{O Messenger (Muhammad) proclaim what has been sent down to you from your Lord}, {Soorah al-Maa.idah, Aayah 67]

Evidence from the authentic Sunnah
((Oh Allaah, have I proclaimed your message? Oh Allaah bear witness. (In response to the statement of the Sahaabah, "Indeed, we bear witness that you have proclaimed the message."))), [Transmitted by Muslim]


Question No.37
From whom may we seek the Messenger’s intercession?

Answer
From Allaah alone.

Evidence from the Noble Qur.aan
{Say: To Allaah belongs all intercession}, {Soorah az-Zumar, Aayah 44]

Evidence from the authentic Sunnah
((Oh Allaah grant to him (the Prophet) intercession for me)), [Transmitted by at-Tirmidhee]


Question No.38
How do we demonstrate our love for Allaah and his Messenger?

Answer
By obeying and following their commands.

Evidence from the Noble Qur.aan
{Say (O Muhammad to mankind) if you really love Allaah then follow me, Allaah will love you}, {Soorah Aal-'Imraan, Aayah 31]

Evidence from the authentic Sunnah
((None of you have perfect faith until you love me more than your parents, children, and all mankind)), [Transmitted by al-Bukhaaree and Muslim]


Question No.39
Should we be excessive in our praise for the Messenger?

Answer
No, we should not be excessive in our praise to him.

Evidence from the Noble Qur.aan
{Say I am only a man like you. It has been inspired to me that your god is one ilaah (Allaah)}, {Soorah al-Kahf, Aayah 110]

Evidence from the authentic Sunnah
((Do not exaggerate in praising me, I am only a slave. So say Allaah’s slave and Messenger)), [Transmitted by al-Bukhaaree]


Question No.40
Who were the first creation?

Answer
From human being was Adam and from things was the pen.

Evidence from the Noble Qur.aan
{Remember when your Lord said to the angels truly I am going to create man from clay}, {Soorah Sa'd, Aayah 71]

Evidence from the authentic Sunnah
((The first thing created by Allaah was the pen)), [Transmitted by at-Tirmidhee and Abu Daawood]


Question No.41
From what was Prophet Muhammad created?

Answer
He was created from Nutfah (drops of semen - male and female discharges).

Evidence from the Noble Qur.aan
{It is He Who created you (Adam) from dust, then from a Nutfah}, {Soorah Ghaafir, Aayah 67]

Evidence from the authentic Sunnah
((In every one of you, all components are created together in your mother’s womb by 40 days)), [Transmitted by al-Bukhaaree and Muslim]


Question No.42
What is the status of jihad for the sake of Allaah in Islaam?

Answer
It is obligatory with lives, wealth and speech.

Evidence from the Noble Qur.aan
{March forth , whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor) strive hard with your wealth and your lives in the cause of Allaah}, {Soorah at-Towbah, Aayah 41]

Evidence from the authentic Sunnah
((Fight against the polytheisms with your wealth, lives and speech)), [Transmitted by Abu Daawood]


Question No.43
What is Walaa (friendship and loyalty)?

Answer
Walaa (friendship and loyalty) is love and help of the faithful believers.

Evidence from the Noble Qur.aan
{The believers men and women are Awliyaa (helpers, supporters friends and protectors) of one another}, {Soorah at-Towbah, Aayah 71]

Evidence from the authentic Sunnah
((The faithful believers are as a brick structure, each supporting the other)), [Transmitted by Muslim]


Question No.44
Is seeking the friendship and help of disbelievers permitted?

Answer
No, it s not permitted.

Evidence from the Noble Qur.aan
{And if any amongst you take them as Auliyaa then surely he is one of them}, {Soorah al-Maa.idah, Aayah 51]

Evidence from the authentic Sunnah
((The people of such and such clan are not my supporters (Awliyaa))), [Transmitted by al-Bukhaaree and Muslim]


Question No.45
Who is Walee (friend)?

Answer
A Walee is a true believer, who fears Allaah very much.

Evidence from the Noble Qur.aan
{Verily, Awliyaa of Allaah no fear shall come upon them nor shall they grieve}, {Soorah Yoonus, Aayah's 62-63]

Evidence from the authentic Sunnah
((My only Walee is Allaah then the most pious among the true believers)), [Transmitted by al-Bukhaaree and Muslim]


Question No.46
Why did Allaah reveal the Qur.aan?

Answer
So as to apply it to our daily life.

Evidence from the Noble Qur.aan
{Follow what has been sent down to you from your Lord}, {Soorah al-A'raaf, Aayah 3]

Evidence from the authentic Sunnah
((Read Qur.aan and apply it, do not make your living from it)), [Transmitted by Ahmad]


Question No.47
Is the Qur.aan alone sufficient for us without the Hadeeth (statements, actions, tacit approvals of the Prophet)?

Answer
No, it is not sufficient.

Evidence from the Noble Qur.aan
{And We have sent down unto you (O Muhammad ) the reminder and the advice (the Qur.aan) that you may explain clearly to men what is sent down to them, and that they may give thought}, {Soorah an-Nahl, Aayah 44]

Evidence from the authentic Sunnah
((Indeed I have been given Qur.aan and along with it that which is like it)), [Transmitted by Abu Daawood]


Question No.48
Should we give priority to other opinions over the Word of Allaah and His Messengers?

Answer
No, we should not.

Evidence from the Noble Qur.aan
{Oh you who believe, do not be forward (hasten not to decide) in the presence of Allaah and His Messenger}, {Soorah al-Hujuraat, Aayah 1]

Evidence from the authentic Sunnah
((There is no obedience to the creatures if it means disobeying the Creator)), [Transmitted by Ahmad]


Question No.49
What should we do if we differ in the religious matters?

Answer
We should refer to holy Qur.aan and authentic Sunnah.

Evidence from the Noble Qur.aan
{And if you differ in any thing amongst yourselves, refer back to Allaah and His Messenger}, {Soorah an-Nisaa., Aayah 59]

Evidence from the authentic Sunnah
((I am leaving two things with you, you will never go astray if you hold fast to them, and they are Allaah’s Book and the Sunnah)), [Transmitted by al-Bukhaaree and Muslim]


Question No.50
What is (al-bid’ah) innovation in religion?

Answer
It is any thing not based on evidence from Islaamic law.

Evidence from the Noble Qur.aan
{Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed?}, {Soorah ash-Shooraa, Aayah 21]

Evidence from the authentic Sunnah
((Whoever adds something new in our matter (Islaam), it will not be accepted)), [Transmitted by al-Bukhaaree and Muslim]


Question No.51
Is there good innovation (bid’atun hasanatun) in religion?

Answer
No, there is no good innovation in religion.

Evidence from the Noble Qur.aan
{This day I have perfected your religion for you, completed my favour on you, and have chosen for you Islaam as your religion}, {Soorah al-Maa.idah, Aayah 3]

Evidence from the authentic Sunnah
((Beware of new things (in the matters of religion) for every new thing is innovation, every innovation is heresy and every heresy leads to Hellfire)), [Transmitted by an-Nasaa.ee]


Question No.52
Is there such a thing as Sunnah Hasanah in Islaam?

Answer
Yes, there is Sunnah Hasanah are good deeds (such as giving charity).

Evidence from the Noble Qur.aan
{And made us leaders of the Muttaqoon (the pious)}, {Soorah al-Furqaan, Aayah 74]

Evidence from the authentic Sunnah
((Whoever introduces a good practice into Islaam, will have the reward for it and the reward of those who follow his practice thereafter, yet they will lose nothing of their reward)), [Transmitted by Muslim]


Question No.53
Is it enough for a person to reform himself?

Answer
No, it is a duty on him to reform his relatives also.

Evidence from the Noble Qur.aan
{Oh you who believe! Ward off yourselves and your families against a Fire}, {Soorah at-Tahreem, Aayah 6]

Evidence from the authentic Sunnah
((Verily Allaah will ask every shepherd about his flock. Did he protect it or lose it?)), [Transmitted by an-Nasaa.ee who declared it hasan]


Question No.54
When will Muslims be victorious?

Answer
When they apply Qur.aan and Sunnah (fully) in their lives.

Evidence from the Noble Qur.aan
{O you who believe! If you help in the cause of Allaah, He will help you, and make your foothold firm}, {Soorah Muhammed, Aayah 7]

Evidence from the authentic Sunnah
((There will always be a victorious group from my nation)), [Transmitted by Ibn Maajah]



Shaykh Muhammad ibn Jameel Zeenoo

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