Page 1 Aqeedah Articles

King ‘Abdul-‘Azeez giving clarification on “Wahhabism”

King ‘Abdul-‘Azeez giving clarification on “Wahhabism” Taken from Mujmalu-I’tiqaad-il-Aimmati As-Salafee page 117 -118. Translated by Editorial Staff at tazkiyah (dot) org Written by/Said by King ‘Abdul-‘Azeez (Rahimahullaah) Edited by Editorial Staff at the former tazkiyah (dot) org King ‘Abdul-‘Azeez (Rahimahullaah) said: “They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhahb, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new aqeedah, our aqeedah is the aqeedah of the rightly guided predecessors, we respect the four Imams and we make no distinction between Maalik, Ash-Shaafe’ee, Ahmad, and Aboo Haneefah, all of them are deeply respected in our view. This ‘aqeedah is the one that was re-established by the Shaykh of Islaam Muhammad bin ‘Abdul-Wahaab and the one he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the Tawheed of Allaah (Subhana Wa Ta’ala), free from defect, far removed from any innovation.”

Al-Mawdoodee and his Denial of the Dajjaal

Al-Mawdoodee and his Denial of the Dajjaal AUTHOR: Jamaal bin Fareehaan Al-Haarithee SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 92-94) [2nd Edition] PRODUCED BY: (the former) Al-Ibaanah (dot) com First: Al-Mawdoodee: He said in his book Rasaa’il wa Masaa’il (pg. 57, 1351H Edition): “The Messenger of Allaah used to think that the Dajjaal would appear during his time or close to his time. However, 1350 years have passed on this speculation (from the Prophet), many long centuries, and still the Dajjaal has not appeared. So this proves that his (sallAllaahu ‘alayhi wa sallam) speculation was not correct!!” In the 1362H edition of the book, he added to this, saying: “However, 1350 years have passed …and still the Dajjaal has not appeared. So this is the reality.” This is a clear rejection of the advent of the Dajjaal, for which there are many authentic ahaadeeth reported informing of his coming. He also said (pg. 55): “It is confirmed that everything that has been reported in his ahaadeeth concerning the Dajjaal was just the opinion and estimation of the Prophet (sallAllaahu ‘alayhi wa sallam), and that he had doubts over this issue.” Is this not a clear rejection of the Dajjaal and a denial of the reports of the Messenger about whom Allaah said: “And he does not speak from his own desire, rather it is revelation that is revealed to him.” [Surah An-Najm: 3-4] He also says in his book Arba’atu Mustalahaat-ul-Qur’aan al-Asaasiyah (pg. 156): “Allaah commanded the Prophet (sallAllaahu ‘alayhi wa sallam) in Surah An-Nasr to ask his Lord’s forgiveness for what occurred from him from deficiencies and shortcomings with regard to fulfilling the obligations – i.e. the obligations of prophethood.” We seek Allaah’s refuge from such a lie!! Is it not sufficient for him that Allaah described His Prophet (sallAllaahu ‘alayhi wa sallam) with the characteristic of servitude (‘uboodiyyah), which is the most perfect of human characteristics? He described him with this attribute (i.e. slave of Allaah) in many verses throughout His Book. Where is he with respect to the Prophet’s statement in the hadeeth about the three people that asked about his (sallAllaahu ‘alayhi wa sallam) worship – and it is as if he is replying to this issue – in which he (sallAllaahu ‘alayhi wa sallam) said: “As for me, then I am the most dutiful to Allaah amongst you”?

Understanding The Deen Versus Not Understanding The Deen

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah Amma ba’d The Importance of Understanding The Deen, by Shaikh Yahya al-Hajooree (hafidhahullah) ; Understanding The Deen Versus Not Understanding The Deen

All Praise is for Allaah; Lord of all creation, Master of the Day of Judgement, the Possessor of Mercy, and The One Who brings that mercy to others. We praise Allaah as He should be praised. And we thank Allaah as He should be thanked. As comes in the narration: O Allah. You are so Glorious that our praises are not able to reach the level of describing you. And we are not able to praise You as You are able to praise Yourself. And we seek the help of Allah Tabarak WA Ta’aala.And we praise Allaah Tabarak wa Ta’aala.And. And for allowing us to come to a society such as this, where we do not expect to find people upon the Sunnah, where we do not expect to find people with this type of purity, and their faces beaming with light, and their outward appearance of righteousness.

This is a blessing from Allaah Tabarak wa Ta’aala. And indeed, due to the blessing of Allaah Tabarak wa Ta’aala, we were able to come here and meet our brothers whom we truly love for the pleasure of Allaah, and due to His blessing, we were able to sit with them, talk with them, benefit from them and give them some of our benefits, and we were able to solve some of their problems and clear up some of their differences. All this is a blessing that Allaah Tabarak wa Ta’aala has blessed me to do, and all this was a blessing to see Ahlus-Sunnah in a place such as this. My beloved brothers, we should know that everyone, every Muslim male, woman, child, should have an understanding of – without there being any difference of opinion in this issue – that Allaah did not create the creation except for a great reason, except for a great purpose. He did not create the creation without any wisdom behind it. He did not create the creation without any purpose. Allaah spoke of the great reason for which He created the creation in His saying: And I (Allaah) created not the jinns and humans except they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). (Adh-Dhariyat, ayat 56-57)So this is the great purpose for which Allaah Tabarak wa Ta’aala has brought all – this whole existence – into structure for. All that we know, and all that we don’t know. All that we see, and all that we don’t see. The purpose of this existence is to worship Allaah Tabarak wa Ta’aala. We should understand, since this is the case, that mankind has been ordered to do this in Suratul Baqarah: O mankind! Worship your Lord (Allaah), Who created you and those who were before you so that you may become Al-Muttaqoon. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped). (Al-Baqarah, ayat 21-22)And we should know that everyone in existence comes to Allaah as a slave, whether they want to or not, whether they are pleased with it or not, whether they choose to do so or not, because Allaah Tabarak wa Ta’aala is The Creator, and everything and everyone besides Him is creation [except the Qur’an]. And therefore, everything besides Allaah is a slave to Allah. Allah says in Surat Maryam: There is none in the heavens and the earth but comes unto the Most Beneficent (Allaah) as a slave. Verily, He knows each one of them, and has counted them a full counting. (Maryam, ayat 93-94)So everyone must understand this situation that we come as slaves into this existence. There are those who accept this willingly, so they worship Allaah tabarak wa Ta’aala based upon that. And then there are those – though in reality of their existence, they are slaves of Allaah – they refuse to physically implement it in their lives. If we understand this point that everyone and everything in existence is a slave of Allaah tabarak wa Ta’aala, so therefore Allaah created us for a great purpose. And knowing this purpose helps us to develop an understanding of our situation and our circumstances in relationship to this world. And that we must know how to worship Allaah tabarak wa Ta’aala, and we must know the method of how to worship Allaah tabarak wa Ta’aala, and we must know its legislation. The one who does not know this misses a lot of great benefits, and many harms can come to him. I will mention to you those verses from Qur’an that indicate the fact that the individual who has some mistakes in his beliefs (‘Aqeedah), or doesn’t understand the purpose of his existence, or doubts the purpose of existence, or does not do it properly that they may have made a mistake that does not bring them success. Allah says: Have you not seen those who were told to hold back their hands (from fighting) and establish As-Salaat, and give Zakaat, but when the fighting was ordained for them, behold! A section of them fear men as they fear Allaah or even more. They say: “Our Lord! Why have you ordained for us fighting? Would that you had granted us respite for a short period?” Say: “Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allaah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date stone).”Wheresoever’s you may be, death will overtake you even if you are in fortresses built-up strong and high!” And if some good reaches them, they say, “This is from Allah,” but if some evil befalls them, they say, “This is from you (O Muhammad).” Say: “All things are from Allaah,” so what is wrong with these people that they fail to understand any word? (An-Nisa 4:78) In this ayah, it shows that these people have an absence of knowledge, an ignorance of why they were created, for when the worship was prescribed on them, they questioned and didn’t want to fulfill it. Then they fell into shirk; the first [matter of] shirk they fell into is that when Allaah told them to fight, they feared the people as much as they feared Allah or even more. So they committed shirk regarding Khashya (Fear of Allaah, tabarakwa Ta’aala). The second [transgression of] shirk they fell into was regarding Qadr (Pre-Decree).They said what was good that happened to them Allaah created it and what was bad that” Allaah had not created it. There was another creator for that .” So Allaah tabarak WA Ta’aala said that all of it is from Allaah. That Allaah decrees everything. And whatever happens to you happens to you from what your own hands have sent forth. It doesn’t mean you created your actions. It means you commit sins which brought about the difficulty that you are going through. By understanding – having fight of – the Deen, we’ll know the rights of Allaah, Tabarak wata’aala, upon us, and what Allaah [commands] us. When a person has fiqh of the Deen,then he understands the rights of his brothers and sisters upon him. When a person has fiqh of his Deen, he also understands the rights of his mother and father upon him, and his neighbors and relatives, those who are near to him and those who are far from him, and the rights of his self. All this comes about with him having fiqh of his Deen. So therefore, Allaah, tabarak wa ta’aala, in this regard has placed in the Qur’an verses that explain in detail how you should worship Allaah tabarak wa ta’aala. In this regard, Allah mentioned several verses. Allah said: Say: “He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.” See how variously We explain the Ayaat (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand. (Al-An’aam, ayah 65)Allaah wants for us ease. He wants for us to know this Deen. He wants us to understand how we can be connected to Him. How can we worship Him? How we can pray to Him, how we can fear Him, how we can hope in Him, how we can depend upon Him, how we can trust in Him. He wants us to know all of that, and for this He sent this beautiful Qur`an.Also, it is from the wisdom of Allaah that He never sent a Messenger except that the message could be understood. And this is because Allaah is more merciful to us than wearer to ourselves. And Allaah is more merciful to us than we are to the creatures. And Allaah is more merciful to us than our mothers are to us, more than the mother is to the child. Allaah teaches us how to conduct ourselves with our brothers and our fathers and our mothers, and our sisters, our relatives, and even how to conduct ourselves regarding animals. Allaah explained this totally. Allaah is so merciful that – as comes in an authentic hadeeth – the companions were with the Messenger of Allaah, and they witnessed a woman who was in panic over not seeing her baby, and then after she found him, she held him close to her and she breast-fed him.

Prohibition of Using Names Like: Abdul-Naby, Ghulam Ahmad, Ghulam Mustafa

None of Allah’s creatures is permitted to enslave any person of the slaves of Allah to other than Him. Therefore, it is not permissible to name somebody `Abdul-Fadeel, `Abdul-Naby, `Abdul-Rasul, `Abd Aly, `Abdul-Husayn, `Abdul-Zahra’, Ghulam Ahmad, Ghulam Mustafa, or any other name which implies enslaving a created being to another. This is because such names involve excessive reverence of pious and prominent people, and therefore, impudence against the Right of Allah (Exalted be He),and a means to Shirk (associating others with Allah in His Divinity or worship) and transgression. Moreover, Ibn Hazm narrated the consensus of scholars regarding the prohibition of using names that imply enslaving people to other than Allah (Exalted be He).

Permanent Committee for Scholarly Research and Ifta’ Chairman:`Abdul-`Aziz ibn `Abdullah ibn Baz Members:`Abdullah ibn Qa`ud ,`Abdullah ibn Ghudayyan ,`Abdul-Razzaq `Afify

The following is taken from : Taqwiyat-ul-Iman by Shah Ismail Shaheed (Rahmatullah Alaihi)

The acts leading to polytheism:

In difficult times and situations people call upon saints, Prophets, Imam, martyrs, angels and fairies for assistance; make their vows to them, invoke them for the fulfillment of their wishes and even make so-called offerings to them so that their wishes may come true. To avoid ailments, they have no scruples about attributing their sons to those false deities by giving them such names as Abdun-Nabi, Ali Bakhsh, Hussain Bakhsh, Peer Bakhsh, Madar Bakhsh, Salar Bakhsh, Ghulam Muhiuddin and Ghulam Moinuddin etc. Someone raises a plait of hair in the name of a deity, someone slaughters an animal in their names, someone invokes them in a distressed situation and someone swears an oath in their names. This means that the way non-Muslims treat their gods and goddesses, these so-called Muslims also give exactly a similar treatment to the Prophets, saints, Imam, martyrs, angels and fairies. Despite committing all the above sinful acts, they still claim to be Muslims. As Allah has rightfully said: “And most of them believe not in Allah except that they attribute partners unto Him.” (V.12: 106)

The Summary Of Qadhaa Wal Qada


(مختصر في القضاء والقدر )

Based Upon the Original Book

“The Salaf’s Understanding of Al-Qadaa’ wal Qadar “

(Allah’s General Pre-Decrees and Their Particular Executions)

By Dr. Saleh As-Saleh

Sumarized by Dr. Akram Kabbara

& Checked by Dr. Saleh As-Saleh

The belief in al-Qadar (general and particular decrees) is one of the main pillars of

Islamic Faith. Most Muslims believe in this, however, a few really understand it. The aim

of this article is to clarify this concept to the minds of the ordinary Muslim and to the

revert. We ask Allah to benefit Muslims and hope that some questions pertaining to this

matter are answered after the reader completes this article.

Let us first review or explain the meaning of al-Qadar. Al-Qadar is sometimes mentioned

with al-Qadaa’ in the same statement. If so then each has a distinct meaning. However,

when they are mentioned separately, then either one comprises the other. So when they

are stated together, then al-Qadar means that which Allah has eternally pre-ordained (in

due measure) pertaining to His creation. On the other hand, al-Qadaa’ means that which

Allah has decreed for His creation from existence, annihilation, or change. In this sense,

al-Qadar preceeds al-Qadda’ when combined in the same sentence.

The belief in al-Qadar is obligatory as Allah stated in several verses of the Glorious


“Verily, We have created all things with Qadar.” (Qur’an 54, 49)

An example of a Prophetic saying about al-Qadar:

“No slave of Allah will (truly) believe until he believes in Al-Qadar, its good and bad,

from Allah…” (Saheeh At-Tirmidhi)


Al-Qadar encompasses four themes:

1) Allah’s Knowledge (al-‘ilm),

2) Allah’s Writing (al-kitabah),

3) Allah’s Will (al-mashee’ah, and

4) Allah’s Creation (al-khalq). Each of these themes is discussed below.

1) Al-‘ilm (Allah’s knowledge)

We believe that Allah’s knowledge encompasses everything. He knew what had

occurred, what will occur, and all that which did not occur. All things such as: life-spans,

sayings, moves, deeds, secrets, all obedient and disobedient acts etc.

“Verily Allah is the All-knowing of everything” (Qur’an 8, 75 )

2) Al-Kitabah (Allah’s writing)

This means that Allah () wrote everything about creation, their livelihood, provisions,

ages, and deeds, etc. He wrote what He says and what He does, and all that comes to

existence due to His actions and sayings. He also wrote what is entailed by His names

and attributes. All these are written in al-Lawhul Mahfoudh (The preserved Tablet).

“And there is nothing hidden in the heaven and earth, but in a clear book”

(Qur’an 27: 75)

3) Al-Mashee’ah (The will of Allah)

It is the belief that Allah willed everything that goes on in this universe. His will and His

preordaining power effectively covers everything. Whatever He wills, will occur, and

whatever He does not will, will not take place. Example, Allah says:

“If Allah willed, He would have made you one nation, but that (He) may test you in

what He has given you.” (Qur’an 5, 48)

The will of Allah (Al-mashee’ah) can be Kawniyyah (universal) or Shar’iyyah (legal or

judicial). Al-mashee’ah al-kawniyyah means that whatever Allah permitted to exist [kuffr

(unbelief), belief, obedience, and disobedience, etc.] is pertinent to his mashee’ah,

whether He loves it or not. This is also called al-iradah al-kawniyyah. Therefore, Allah

may decree, as necessitated by His wisdom, to pass things which He does not love and is

not pleased with.

“And He likes not disobedience for His slaves.” (Qur’an: 39, 7)

It is obvious from this verse that Allah does not like kuffr, yet it exists by His will, in

harmony with His wisdom.

On the other hand, the judicial will is pertinent to Allah’s legislation (Sharee’ah). Hence

it is related to what Allah loves and likes, whether it takes place or not. It is also known

as al-iradah ash-shar’iyyah. The acts of obedience from the angels, prophets, and the

believers, when they take place, are loved by Allah and are passed by His universal will.

However, it is not necessarily that His commands are always executed.

4) Al-Khalq (The Creation)

Allah () is the sole Creator of everything, including man’s deeds. No single atom or

higher, static or in motion, but Allah has created it. Nothing that takes place in this world

except that Allah has created it (including evil):

“Verily Allah is the Creator of everything, and He is the Wakil (Disposer of Affairs,

Trustee, etc.) over all things” (Qur’an 39: 62)

Commonly Asked Questions Pertaining to Al-Qadar and their Answers:

Q1-Does the slave of Allah have real ability, will, choice and action?

Man’s ability to move (e.g. standing sitting etc.) and to believe are actions that are truly

attributed to him. This is scientifically proven. However, these actions and movements

are primarily created by Allah. In other words, man’s will and actions are next to His

(). Allah () mentioned in the Qur’an:

“But you cannot will, unless Allah wills.” (Qur’an76, 30)

This is the correct and medium way of relating the actions of Allah to those of His

creation, and Allah knows best.

Many Muslim sects deviated from this line of thought. Some claimed that man has no

will and no real action, and that he is just like a feather in the wind. This group is known

as Al-Jabriyyah (from Jabr meaning compulsion). Others claimed, on the contrary, that

man creates his actions by his ability and his will, thus “making” creators other than

Allah! This group of people is called Al-Qadariyyah. The Prophet () called them the

“Magians of this Ummah,” because they claim that Satan “creates” evil and harmful

things, making Satan a “creator” besides Allah.


Q2-Does Du’aa (supplication to Allah) change what is written by Allah?

There is no doubt that du’aa affects what had been written and ordained, but the change

in what is already written, is, itself, written and ordained. So, the du’aa does not bring a

new Qadaa’ other than that which has already preceded. Allah, the one who ordained tests

and trials, is the one who ordained warding them off by du’aa or by other means. So al-

Qadaa’ wal Qadar comprises them all. For example, Illnesses are pre-ordained. An ill

person calls upon Allah to cure his illness. The illness is written; his invocation

(supplication) is also written, and because of his invocation, Allah had ordained and

written that he will be cured. So everything is linked to its causes, which are themselves

created and written.

Q3-What is the correct response to someone who, when called to Allah’s way, says:

“Allah did not write or ordain guidance for me”!?

Simply, the response is:

“Did you happen to know the Unseen? Or did you have a covenant with Allah?” If he

says: “Yes,” then he commits kuffr. If he says “No,” then this is in harmony with the fact

that no one knows whether Allah wrote and preordained guidance for. He calls you for

His guidance, so take it:

“(Thus) does Allah makes clear to you (His Laws, and His Deen) lest you go astray.”

(Qur’an 4:176)

“Allah wishes to make clear to you and guide you into the ways of those before you,

and accept your repentance, and Allah is All-Knower, All-Wise.” (Qur’an 4: 26)

Q4- Since Allah created everything, is evil, then, attributable to Allah?

Allah, the exalted is High above evil and evil should not be attributed to Him because He

is perfectly Wise, Just, and Merciful in all of His Actions. The Prophet () made it clear

that evil is not attributable to Allah by saying:

“I respond to your call (O Allah!), and I am obedient to your orders, all Good is in

your Hands, and the evil is not attributable to You, I am by You, and to You,

Blessed are Thee and Exalted… “(Collected by Muslim)

Evil is not attributable to Allah but is in what is decreed in His creation (Maqdoor). Evil,

is in Allah’s creation, not in Himself, Attributes, Names, or Actions. Al-Maqdoor (what is


decreed to occur) is either good or apparently evil. Evil is not absolute in itself, and Allah

created it for a wisdom which we do not often realize. For example Allah said:

“Evil (sins and disobedience to Allah, etc.) has appeared on land and sea because of

what the hands of men have earned (by oppression and evil deeds, etc.), that Allah

may make them taste a part of that which they have done, in order that they may

return (by repenting to Allah, and begging His Pardon” (Qur’an 30:41)

The appearance of evil on land and sea is evil in itself, but there is also great wisdom and

good behind it: in order that people may return to Allah. Cutting off the thief’s hand or

stoning the adulterer is an evil thing for the thief and the adulterer, but it is good for them

in one respect because it is purification for them so that the punishment of this life and

the Hereafter are not combined for them. It also protects the society from such evil deeds.

We ask Allah to benefit all Muslims from this article and make our efforts sincere

towards Him.

For more detail on this subject, readers may refer to the original by Dr Saleh As-Saleh

(Published by Daar Al-Bukhari, K.S.A, and audio discussion on the subject at

Safar 13, 1427

March, 13, 2006

Can We Sit With the Common Folk from the People of Innovation?

Author: Shaikh Abu ‘Amr Al Haajooree (may Allah preserve Him)

Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee

Q: O Shaikh, I have a question with regards to the common folk from the people of innovation. You have some who say that it is ok to mix with them, go to their masaajid, and sit in their classes for Qur’an and Arabic language for example. Some students of knowledge say that this is ok while other students of knowledge disapprove of this and use against them those various proofs from the Qur’an & Sunnah, about the avoidance of sitting with the people of innovation as well as the many statements of the people of knowledge about this issue. The question is O Shaikh, are these proofs from the Qur’an and Sunnah, and the statements of the scholars about not sitting with the people of innovation applicable to the common folk from the people of innovation as well?

A: The proofs point to avoiding and staying far away from the people of innovation irregardless whether they are the leaders or followers; especially if they teach Qur’an or Arabic language, grammar and the like. As long as they teach, it is not permissible to sit with them and attend their classes; even if they are only teaching Qur’an. Ibn Sareen, Allah’s Mercy be upon him, when the innovator came to him to recite Qur’an to him, he expelled him and did not want to hear anything from the Qur’an from him (or any other) innovator. It is not permissible to sit with them.

If they are the common people from the people of innovation but they teach, they are in fact considered to be callers; if you sit with them they might infect you with some of their doubts; due to this it is incumbent to stay far away from them.

If they are common people from the people of innovation who don’t really understand and they do not teach, then it is permissible for a student of knowledge who is caller to go to them and teach them, give them good advice, and explain the truth to them. This is good and from giving good advice. However, I do not advise, nor is it correct for the common people from the people of the Sunnah to mix with the common people from the people of innovation!

Q: May Allah reward you O Shaikh. O Shaikh, how then do we deal with those students who are, or claim to be Salafy but are soft and easy in this issue?

A: In general, some of them are in fact Hizbee (i.e. not Salafy); they however, just give the appearance and act like they are Salafy. Others are in fact Salafy but they have not studied this issue well (and it is this lack of knowledge that causes them to be soft and easy in this affair). While others are not Salafy, they intend well but they do not know what Salafiyyah is.

Therefore, advise them. Meaning, advise the one who shows you the Sunnah and that he is acting upon it. Show him the proofs and evidences from the Qur’an and the Sunnah. Likewise, inform them of the statements of the Scholars. Also point them to those books which contain therein the correct Aqeedah and Minhaj like: Sharhus Sunnah by Imaam Al Barbahaaree, Kitaabus Sharee’ah by Imaam Al Aajooree, and other than that from the books of the Salaf. However, this is just for the one who shows you the Sunnah and that he is trying to act upon it, advise this one; whereas the Hizbee, don’t waste your time with him and stay far away from him. Stay away from the Hizbee!

Taken from

Be steadfast! You have the truth

Suhayb reported that the Messenger of Allah, peace be upon him, said,”Among those before you there was a king who had a sorcerer. When hewas old, he said to the king, ‘I am old, so send me a lad to whom I canteach sorcery.’ He sent him a lad for him to teach. When the boy was onthe way, he came upon a monk. He sat down to listen to his words andliked what he heard. Whenever he went to the sorcerer, he would pass bythe monk and sit with him. When he came to the sorcerer, the sorcererwould beat him. He complained about that to the monk who said, ‘Whenyou are afraid of the sorcerer, say, “My family kept me.” And when youare afraid of your family, say, “The sorcerer kept me”‘..

“While all this was going on, he came upon a great beast whichwas barring the people’s way and said, ‘Today I will find out who isbetter, the sorcerer or the monk.’ He took a stone and said, ‘O Allah,if what the monk does is preferable to You to what the sorcerer does,then turn this beast aside so that the people can pass.’

He threw it and killed the animal and the people went on. He went tothe monk and told him and the monk said to him, ‘O my boy, today youare better than I am. I see the point that your business has reached.You will be tested and, when you are tested, do not point me out.’ Theboy used to heal the blind and the lepers and treat people for alltheir ailments.

A companion of the king who was blind heard this and brought him manygifts. He said, ‘All that I have gathered for you here is yours if youheal me.’ He said, ‘I do not heal anyone. It is Allah Almighty whoheals. If you believe in Allah Almighty, I will pray to Allah to healyou.” So he believed in Allah Almighty and Allah Almighty healed him.

He went to the king and sat with him as he used to do. The king said tohim, ‘Who has returned your sight to you?’ He said, ‘It was my Lord.’He said, ‘You have a Lord other than me?!’ He said, ‘My Lord and yourLord, Allah.’ So he seized him and did not stop torturing him until hepointed out the boy. The boy was brought and the king said to him, ‘Oboy, your sorcery has reached the point where you heal the blind andthe lepers, and you do such-and-such and such-and-such.’ He said, ‘I donot heal anyone. It is Allah Almighty who heals.’

He seized him and did not stop torturing him until he pointed out themonk. The monk was brought and told, ‘Renounce your religion.’ Herefused. He called for a saw and placed the saw on the centre of hishead and split it until the two halves fell apart. Then the companionof the king was brought and told, ‘Renounce your religion!’ He refused,and the the saw was placed on the centre of his head and split it untilthe two halves fell apart. Then the boy was brought and told, ‘Renounceyour religion,’ and he refused. He handed him over to a group of hiscompanions and said, ‘Take him to such-and-such a mountain, and takehim up the mountain. When you reach its summit, if he has not renouncedhis religion, throw him off.’

They took him and brought him up the mountain and he said, ‘O Allah,save me from them in whatever way You will.’ The mountain shook andthey fell. He walked to the king and the king said to him, ‘What hashappened to your companions?’ He said, ‘Allah Almighty saved me fromthem.’ He handed him over to a group of his companions and said, ‘Takehim and put him in a ship and take him to the middle of the sea. If hedoes not recant, then throw him into it.’ They took him and he said, ‘OAllah, save me from them in whatever way You will.’ The ship capsizedand they were drowned. He walked back to the king and the king said tohim, ‘What has happened to your companions?’ He said, ‘Allah Almightysaved me from them.’

He said to the king, ‘You will not kill me until you do what I commandyou.’ He said, ‘What is that?’ He said, ‘You should gather the peopletogether on one plain and crucify me on a palm trunk. Then take anarrow from your quiver and put the arrow in the centre of your bow andsay, “In the name of Allah, the Lord of the boy,” and then shoot it. Ifyou do that, you will kill me.’

So he gathered the people together on one plain and crucifiedhim on a trunk and then took his arrow from his quiver and placed thearrow in the middle of the bow and then said, “In the name of Allah,the Lord of the boy,” and then shot it and the arrow struck his temple.He put his hand on his temple and then died. The people said, “Webelieve in the Lord of the boy.” The king was brought and told, “Do younot see that, by Allah, your fear has brought about the very thing youwere afraid of! The people have believed.”

So he commanded that a trench be dug with openings onto it andhad fires lit in it. He said, ‘Throw into it, anyone who does notrenounce his religion or tell him to jump.’ They did that until a womancame with one of her children. She hesitated to jump into it and thechild said to her, ‘Mother, be steadfast! You have the truth.'”

Sahih Muslim

From Imam Nawawi’s Gardens of Paradise

We will come on the Day of Resurrection like this

Ukti Fi Eman

This hadeeth comes under the following chapter:


This chapter has 19 hadeeth(s) in total. …

Sahih Muslim, Book of Faith, #367

It is reported on the authority of Abu Zubair that he heard from Jabir b ‘Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns” elevated people”. He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allaah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:” there is none worthy of worship (in truth) but Allaah” and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.

Ibn al-Qayyim’s Advice To Those who Give Da’wah

‘…The intelligent one does not command people to abandon the dunya,

because this is impossible for them. Rather, he has them abandon sins while

they are established in their dunya. This is because abandoning the dunya is

an optional virtue while abandoning sins is an obligation. So, how can he

command them with something optional while they have not even fulfilled what

is obligatory?

If it is difficult for them to abandon sins, he should then strive to get

them to love Allah by reminding them of His signs, blessings, Kindness,

perfection, and Loftiness. This is because the hearts are naturally designed

to love Him, and if they become attached to loving Him, it then becomes

extremely easy to abandon sins and to detach oneself from them.

Yahya bin Mu’adh said: ‘The intelligent one seeking the dunya is better than

the ignorant one abandoning it.’

The smart one calls the people to Allah from their dunya, and this makes it

easier for them to respond to him. The zahid calls them to Allah by way of

abandoning the dunya, and this makes it hard for them to respond, since it

is very hard to pull someone away from the breast that he has developed his

mind while suckling on…’

[al-Fawa’id; p. 233-234]

The Strongest of the Companions in Eemaan

The Strongest of the Companions in Eemaan

Taken from the book

‘The Life of the Greatest Man After the Prophets & Messengers:

Abu Bakr as-Siddeeq’

Compiled By

Muhammad Uthmaan al-Anjaaree

Translated by

Abbas Abu Yahya

1- On the authority of Abu Huraira –Radi Allaahu anhu– who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– prayed the morning prayer, then he faced the people and said: ‘While a man was leading a cow, he began to ride it and beat it. So the cow said to him: ‘we were not created for this, rather we were created for ploughing.’

So the people said: ‘Subhana Allaah a cow spoke!’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.

The Messenger –sallAllaahu alayhi wa sallam- continued: ‘While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them. The shepherd called the sheep as if trying to rescue it from the wolf.

Thewolf said to him: ‘You want to rescue it from me, so who will protectit on the day when the predatory animal comes, the day when it has noshepherd other than me.’

So the people said: ‘Subhana Allaah, a wolf spoke.’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present. [1]

* Hafidh Ibn Hajr said: ‘It is possible that the Prophet –sallAllaahu alayhi wa sallam- said that due to what he knew of their overwhelming Eemaan and the strength of their certainty. [2]

2- On the authority of Abu Huraira –Radi Allaahu anhu– who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: There was a man walking wearing a garment whose appearance impressed his own self. Allaahmade the ground swallow him up and he kept tumbling down into it untilthe Day of Judgement.’ Abu Bakr and Umar testified to it, while AbuBakr and Umar were not present.[3]

3- On the authority of Ayyoob who said: that AbdurRahmaan bin Abu Bakr said to his father (Abu Bakr):

I saw you on the day of Uhud but I avoided you. So Abu Bakr said: ‘if I had seen you I would not have avoided you.’ [4]

4- On the authority of Umar: ‘If the Eemaan of Abu Bakr was weighed against the Eemaan of the people of the earth, the Eemaan of Abu Bakr would outweigh the others.’ [5]

5-On the authority of Aa’ishah who said: ‘I swear by Allaah that Abu Bakrleft drinking alcohol in pre-Islaamic times and he did not doubt inAllaah after having accepted Islaam.’ [6]

6- On the authority of Ibn Shihaab who said: ‘From the excellence of Abu Bakr is that he never ever doubted in Allaah – Azza wa Jal – even for an hour.’ [7]

7-On the authority of Bakr bin Abdullaah who said: ‘Indeed the people didnot prefer Abu Bakr because he would pray and fast more than them,rather they preferred him due to something his heart.’ [8]

‘Aboo Bakr did not have excellence over the people ( lam yafdulin-naasa) on

account of praying and fasting more than them, but rather he had excellence over them on

account of something which was in his heart.’

-And I think the reference should be

Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:141) no. 118 .

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’ P.190-191]

[1] Narrated by Bukhari no.3285 and Muslim (15/156 Nawawee).

[2] Fath al-Bari 7/18

[3] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:112) no. 92. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh.

Narrated by Bukhari no.5453 & Muslim (14/63 Nawawee). By AbdurRazzaq (11:82) no. 19983 but they did not mention ‘Abu Bakr and Umar testified to it.’ This extra wording was mentioned by Musadad as in ‘al-Mutalib al-‘Aaleeyah’ (4:35)

[4]Narrated by Ibn Abee Shaybah (14:408) no. 18642 and Ibn Hajr said in‘Talkhees al-Habeer’ (4:101): its narrators are trustworthy along withIrsaal.

[5] Narrated by al-Bayhaqi in ‘al-Jamia’ lashu’ab al-Eemaan’ (1:18) and its narrators are trustworthy.

[6] Narrated by Abu Na’eem in ‘al-Ma’arifah’ 91;179) no. 108

[7] Narrated by Abdullaah in his Zawaid of al-Fadail (1:126) no. 96. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh till az-Zuhri.

[8] Narratedby Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:114) no. 118Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad isSaheeh.