Month: February 2020

What Has Been Witnessed And Experienced By Upright Scholars When We Start Preoccupying Ourselves With Music And Musical Instruments!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] stated regarding the effect of Music upon the souls:

  • It is the intoxicant of the souls
  • When the souls are intoxicated with the sounds [from Music and musical instruments], Shirk [gradually] comes to them; they incline towards lewd acts and oppression, and thus they begin to commit Shirk, murder and fornication. These three deeds are present – a lot – amongst the people who listen to music. [Majmoo Al-Fataawaa 10/417]

Imaam Ibnul Qayyim [rahimahullaah] said:

“That which we and others have witnessed, and know based on experience, is that indeed musical instruments and instruments used for forbidden amusement do not appear amongst a people, spread amongst them and they busy themselves with it, except that Allaah [allows] their enemy to overcome them, and they are afflicted with famine, drought and evil rulers (ref a). Therefore, the sensible person reflects on the state of affairs of the world and examines. And Allaah’s Aid is sought! [Madaarij As-Saalikeen 1/500]

Imaam Ibnul Qayyim [rahimahullaah] said:

Obedience to [Allaah and His Messenger] is a light and disobedience is darkness.  And whenever the darkness becomes more intense, straying increases until [the person] falls into bidah, affairs of misguidance and destruction, whilst he does not know–similar to a blind man who comes out in the darkness of night and walking by himself.  [Ref 1]

 Consequences of Persisting Upon Evil, Whilst Receiving More Provision – By Imaam As-Sadi [rahimahullaah]

Allaah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not.  And I respite them; certainly My Plan is strong. [7:182-183]

[سَنَسْتَدْرِجُهُم  – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allaah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong] [End of Quote] [Ref 2]

[ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ –  We shall gradually seize them with punishment in ways they perceive not]: Imaam Sufyaan Ath-Thawree [rahimahullaah] said that this means, ”Whenever they commit [major] sins, Allaah bestows a blessing on them and make them forgetful of seeking forgiveness. [Ref 3]

Allah Will Not Change The Good Condition of a People As Long As They Do Not Change Their State of Goodness Themselves

Allaah [The Most High] said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). [Soorah Ar-Ra’d: Ayah: 11]

Ibnul Jawzee [rahimahullaah] said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds.  Allaah (The Mighty and Majestic) said: [وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا   – If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance]  [Ref 4]

The Evil Consequences of Our Evil Deeds On Earth

Allaah [The Most High] said:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.’’ (Soorah Ruum; Ayah:41]

Imaam Ibnul Qayyim [rahimahullaah] said:

This ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness.

The majority of the illnesses and the general evil affairs are remnants of the punishment afflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree.  And indeed the Prophet (sallal-laahu-alayhi-wasallam) has indicated to this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allaah to the Children of Israa’eel. [Ref 5]

ref a: Can the tyranny of the rulers be a justification for rebellion?!

The Tyranny Of The Rulers, A Reason For Rebellion?

Regarding the Origins and Nature of The Tyranny and Oppression of the Rulers:

[Ref 1]: Al-Jawaab Al-Kaafee: page: 13. [Ref 2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam Sadi. slightly paraphrased]. [Ref 3: Al-Mukhallisaat  2352]. [Ref 4: An Excerpt from ‘Saydul Khaatir’ page: 6]. [Ref 5: An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page: 313: Vol:2. slightly paraphrased


[3] Reminder And Reflection From Some of The Supplications of The Prophets: [Ibraaheem (alayhis salaam)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] informed us of a supplication of Prophet Ibraaheem [alayhis salaam] in Surah Ash-Shu’araa Aayaat 83-89:

[ رَبِّ هَبۡ لِى حُڪۡمً۬ا وَأَلۡحِقۡنِى بِٱلصَّـٰلِحِينَ – My Lord! Bestow Hukman on me, and join me with the righteous]- Meaning: Grant me abundant knowledge through which I will acquire knowledge of the rulings on what is halaal and haraam, and utilise it as a means of judging between the people. Place me together with the righteous people in this Dunyaa and Aakhirah; place me in the same station and status together with those Prophets who came before me.

[وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ – And grant me an honourable mention in later generations]- Meaning: That I become one who is mentioned with good amongst the people who come after me.

The scholars say that indeed Allaah did answer Ibraaheem’s [alayhis salaam] supplications by granting him knowledge and wisdom which made him one of the most virtuous messengers; placed him in the same station with his brothers amongst the Messengers, one who is loved, accepted and praised amongst all the people who received revelation [i.e. nations of the Prophets who came after him].

[ وَٱجۡعَلۡنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيم- And make me one of the inheritors of the Paradise of Delight]- Meaning: Amongst those whom You will grant paradise and blessed with entry into paradise. Indeed, Allaah accepted his supplication by raising his status in the gardens of paradise.

وَلَا تُخۡزِنِى يَوۡمَ يُبۡعَثُونَ

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ

إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

And disgrace me not on the Day when [all creation] will be resurrected; the Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart.

Meaning: O Allaah! Grant me [safety] from disgrace on the day of resurrection- the day in which all humankind will be resurrected, the first to the last of them; help me on that day in which neither wealth nor children will benefit a person except those with a clean heart. This is what will benefit a person, save him from Your punishment, bring a noble reward and a beautiful final abode.

The Clean Heart: It is the heart that is free of Shirk, doubt [in Allaah’s religion], love of evil, free from persistence upon bidah and sins. Imaam Ibnul Qayyim [rahimahullaah] said, “The clean heart is the heart that is free from Shirk, [blameworthy] hatred, malice, [blameworthy] envy, vehement greed, pride, [blameworthy] love of the worldly life [i.e. it prefers the worldly life over the Aakhirah] and love of leadership [Ref 1]. It is the heart that is free from every evil that distances it from [obedience] to Allaah, free from every Shubhah  – [i.e. beliefs, views, opinions etc that resemble the truth but are falsehood in reality] – that opposes what Allaah has stated; free from every desire that opposes Allaah’s command; free from every want that contradicts what Allaah wants from a person and free from every obstacle that obstructs a person from [obedience to Allaah]. This clean heart is in a paradise of this quick passing worldly life [i.e. due to the pleasure derived from obedience to Allaah, love of Allaah, fear of Allaah, hope in Allaah etc]; and it will be in paradise in the life of the grave [i.e. bliss of the grave] and in paradise in the Hereafter. This heart cannot completely obtain safety until it is safe from five affairs: Safe from shirk which is a nullifier of Tawheed; safe from bidah which is a nullifier of the authentic Sunnah; safe from evil desire which is a nullifier of obedience to Allaah’s command; safe from heedlessness which is a nullifier of remembrance of Allaah and safe from vain desires which is a nullifier of obedience to Allaah and His Messenger, and sincerity. These five affairs [i.e. shirk, bidah, evil desires, heedlessness and vain desires] veils a person from [the path of] Allaah and under each of them there are many other affairs that cannot be enumerated. [Ref 2]

We ask Allaah- The Most Kind- to put us together with the righteous people and include us amongst those who will inherit the gardens of bliss in paradise, and that He does not disgrace us on the day humankind is resurrected – the day in which neither wealth nor children will benefit, except the one who comes to Allaah with a clean heart.

[An Excerpt from ‘Fiqhul Ad’iyah Wal Ad’kaar’ Vol 4. Pages 359-36. By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah).slightly paraphrased]

Ref 1: Further read:



Glorified Be Allaah And Free is He From All Imperfections- The One Who Has Placed This Means of Transport at Our Service – [Reflection On This Supplication]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

When Setting Off On a Journey:

اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ، اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفْرِنَا هَذَا الْبِرَّ وَالتَّقْوَى ، وَمِنَ الْعَمَلِ مَا تَرْضَى ، اللَّهُمَّ هَوَّنْ عَلَيْنَا سَفْرِنَا هَذَا وَاطْوَعَّنَّا بَعْدهُ ، اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الأَهْلِ، اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكآبَةِ الْمَنْظَرِ وَسُوءِ المُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ

When returning:

اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ، اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفْرِنَا هَذَا الْبِرَّ وَالتَّقْوَى ، وَمِنَ الْعَمَلِ مَا تَرْضَى ، اللَّهُمَّ هَوَّنْ عَلَيْنَا سَفْرِنَا هَذَا وَاطْوَعَّنَّا بَعْدهُ ، اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الأَهْلِ، اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكآبَةِ الْمَنْظَرِ وَسُوءِ المُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ
آيِبُونَ تَائْبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ

Beneficial Reminder From This Supplication

اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ َ

Allaah is the Greatest! Allaah is The Greatest! Allaah is The Greatest!

Meaning: Allaah is Greater than everything else. Takbeer is to exalt the Lord [Allaah] –  declaring that Allaah is the Greatest; [having firm] belief that there is nothing greater nor mightier than Allaah and that every great thing is small in Allaah’s presence. Allaah [alone] is the One to whom everything humbles itself- all the tyrants are humbled in Allaah’s presence [i.e. neither can they escape Allaah’s judgement in the twinkling of an eye in this Dunyaa when their appointed time to be humiliated arrives, nor can they escape Allaah in the Aakhirah, nor or can they do anything except by the Will of Allaah]; and all faces shall be humbled before Allaah [on the Day of Judgement]. Allaah [alone] is the One to Whom everything is completely subjugated- all the creation are under Allaah’s absolute control [i.e. whether they choose to obey Him based on the free will Allaah has given or choose to disobey him, they are always under Allaah’s absolute control and cannot do anything except by Allaah’s Will]. [Ref1]

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ،

Glorified be Allaah and free is He from all imperfections, the One Who has placed this means of transport at our service,  and we ourselves would not have been capable of that, and to our Lord is our final destination.

The above statement contains the three pillars of gratitude, and they are: To acknowledge Allaah’s blessings; proclaim Allaah’s Blessings, speak about them and Praise Allah for it; submit to Allah and utilise these blessings to carry out acts of worship for the sake of Allaah [alone].

And regarding the statement: [وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ   – And verily, to Our Lord we indeed are to return]; this is an acknowledgement of recompense and to prepared for it. The objective behind these favours is that they are an aid by way of which the slave seeks to fulfil that which Allah has commanded him [i.e. acts of worship and obedience etc]. And when the slave recalls that he is completely surrounded by the blessings of Allah and that nothing is from him, but rather blessings are from Allah -its means are facilitated and its obtainment made easy by Allaah, he submits to Allah, humbles him, thanks and Praises Allaah. And by way of this he is given continuous blessings. [Ref 2]

اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفْرِنَا هَذَا الْبِرَّ وَالتَّقْوَى

O Allaah! We ask You for righteousness and piety in our journey.

Meaning: Righteousness necessitates performance of good deeds and piety necessitates keeping away from sin.

اللَّهُمَّ هَوَّنْ عَلَيْنَا سَفْرِنَا هَذَا وَاطْوَعَّنَّا بَعْدهُ

O Allaah! Make our journey easy and make us cover its distance quickly.

Meaning: Facilitate ease for us and make the journey short.

 اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ،

وَالْخَلِيفَةُ فِي الأَهْلِ،

O Allaah! You are the one with me [by your knowledge] during the journey. And the One I’ve left with the family.

Meaning: You are the One Who protects and aids me. I depend on You alone O Allaah to protect my family. [Ref 3]

اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ

O Allaah! I seek Your protection from the difficulties of travel.

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger [sallal-laahu-alayhi-wasallam] said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family”. [Muslim 1927]. Imaam An-Nawawi [rahimahullaah] commented on this hadeeth that it means: One is prevented from full sleep and its full enjoyment due [to what travelling involves of] difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough [circumstances]. So, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else that is not important. [Ref 4]

وَكآبَةِ الْمَنْظَرِ وَسُوءِ المُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ
Meaning: And [I seek Your Protection] from an evil state of affairs and failure due to sadness and pain. And I seek protection from a change and returning from my journey with sadness and evil, neither on my personal self, nor on my wealth and family.

When returning from the journey one adds:

آيِبُونَ تَائْبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ
We return, repent, worship and praise our Lord.

Meaning: We are returning with safety and good; repenting for our sins and shortcomings; praising our Lord due to the tremendous blessing and favours He has bestowed on us, and because He is the one who facilitates and makes things easy for us. [Ref 5]

[Ref 1: An Excerpt from ‘Fiqhul Ad’iyah Wal Ad’kaar Vol 1. Pages 250-251. Slightly paraphrased].  [Ref 2: An Excerpt from ‘Fataawa Sa’diyyah. Page 61]. [Ref 3: An Excerpt from Fiqhul Adiyah. Vol 3, Pages 272-273]. [Ref 4: An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi Vol 13-14’ page 60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000). slightly paraphrased]. [Ref 5. An Excerpt from Fiqhul adiyah Vol 3, pages 272-273]



It Was Said to Umar, “Appoint a Successor!” He said, “Allaah Will Not Allow His Religion to Be Lost” – [By Shaikh Rabee]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Question to Shaikh Rabee: Shaikh Albaanee, Shaikh Ibn Baaz and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer: Those who remain are numerous and all praise is due to Allaah.  The Messenger of Allaah [sallal-laahu-alayhi-wasallam] died and his noble companions [radiyallaahu-anhum] remained. Ahmad Ibn Hanbal [rahimahullaah] died and his companions [rahimahumullaah] remained. Ibn Taymiyyah [rahimahullaah] died and his companions [rahimahumullaah] remained. Ibn Abdul Wahhaab [rahimahullaah] died and his companions [rahimahumullaah] remained. And those ones [i.e. Albaanee, Ibn Baaz, Uthaymeen (rahimahumullaah)] died and their students and brothers remain by Allaah’s Will.  The truth will not be lost.

When Umar [radiyallaahu-anhu] was stabbed, it was said to him, “Appoint a successor!” He said, “Allaah will not allow His Religion to be lost”.  So by Allaah this Religion will never be lost. It is upon you to put shoulder to shoulder and embark upon work-raise the flag of the [authentic] Sunnah and the flag of the truth.  [The Messenger (sallal-laahu-alayhi-wasallam)] said, “There will not cease to be a group amongst my Ummah manifest upon the truth-neither will they be harmed by those who betray them nor by those who oppose them till Allaah’s promise come to pass (i.e. the day of Judgement)”.

By Allaah! Neither knowledge nor the committee of senior scholars have died-all praise is due to Allaah-and there is good and blessing with them. Our Salafi brothers are in the different regions of the world. The world is filled with senior students of knowledge who fill this gap-all praise is due to Allaah. Therefore, neither can the people of falsehood rejoice nor become happy. [Source: الذريعة إلى بيان مقاصد كتاب الشريعة -1/ 208-209. Slightly paraphrased]

Accepting sincere advice and following the truth is from one of the greatest obligations – Shaykh Rabee bin Hadi Al-Madhkhali

Accepting sincere advice and following the truth is one of the greatest obligations upon all of the Muslims, from whichever source it comes from. It is not permissible for a Muslim to belittle and disrespect the sincere adviser regardless what his status may be.

I seek refuge with Allah that I reject an advice and defend a mistake or falsehood which emanated from me; for indeed this is from fhe means to evil, infact it is from the ways of the people of corruption, arrogance and arrogant stubbornness. And when he is reminded he doesn’t take the reminder, as Allah said,

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا

And those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat. (Al-Furqan: 73)

Shaykh Rabee bin Hadi Al-Madhkhali

Chapter on Humbleness from Al-Fusool al-Mudiyyah min Seerati ash-Shaykh Rabee bn Hadi ‘Umayr Al-Madhkhali wa Juhoodihi Al-Ilmiyyah wa ad-Da’awiyyah pg 152

Reminder And Warning For Us Regarding The Fate of Those Forefathers of Ours Who Wilfully Turned Away From Guidance!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] says in Surah Al-A’raaf Ayah 100-102:

[  أَوَلَمۡ يَهۡدِ لِلَّذِينَ يَرِثُونَ ٱلۡأَرۡضَ مِنۢ بَعۡدِ أَهۡلِهَآ أَن لَّوۡ نَشَآءُ أَصَبۡنَـٰهُم بِذُنُوبِهِمۡ‌ۚ وَنَطۡبَعُ عَلَىٰ قُلُوبِہِمۡ فَهُمۡ لَا يَسۡمَعُونَ- Is it not clear to those who inherit the earth in succession from its (previous) possessors, that had We willed, We would have punished them for their sins. And We seal up their hearts so that they hear not?]- Meaning: Allaah [The Most High] informs those who inherit the earth in succession from those who preceded them, that He [The Most High] destroyed their forefathers due to their sins, yet they commit the same sins that were committed by their forefathers! Do they not take heed that had Allaah willed He would punish them due to their sins, for this is the manner in which Allaah deals with mankind – both the previous nations and those who inherited the earth after them. Allaah [The Most High] warned those who inherited the earth from the previous nations, but they did not take heed; sent them reminders but they did not reflect; showed them guidance through signs, but they did not follow guidance, so Allaah punished them by sealing their hearts – neither did truth enter their hearts nor did good reach their hearts; nor did they give an attentive ear [to the truth]; rather they only heard that which established the proofs against them.

Then Allaah [The Most High] said:[تِلۡكَ ٱلۡقُرَىٰ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآٮِٕهَا‌ۚ وَلَقَدۡ جَآءَتۡہُمۡ رُسُلُهُم بِٱلۡبَيِّنَـٰتِ فَمَا ڪَانُواْ لِيُؤۡمِنُواْ بِمَا ڪَذَّبُواْ مِن قَبۡلُ‌ۚ كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلۡڪَـٰفِرِينَ – Those were the towns whose story We relate unto you (O Muhammad). And there came indeed to them their Messengers with clear proofs, but they were not such as to believe in that which they had rejected before. Thus Allah does seal up the hearts of the disbelievers (from each and every kind of religious guidance)]-Meaning: Messengers came and called them to that which will lead to happiness [in the life and the next]. Those Messengers were given manifest signs and clear evidences to clarify the truth, but the people did not listen and thus were not benefited. And because they belied those manifest signs and clear proofs after being well aware of them, Allaah [The Most High] prevented them from accepting the sound and infallible creed ordained by Allaah. This was punishment on them because they rejected the truth, just as Allaah [The Most High] said in Surah Al-An’aam Ayah 110:

[وَنُقَلِّبُ أَفۡـِٔدَتَہُمۡ وَأَبۡصَـٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦۤ أَوَّلَ مَرَّةٍ۬ وَنَذَرُهُمۡ فِى طُغۡيَـٰنِهِمۡ يَعۡمَهُونَ – And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly].

Then Allaah [The Most High] says in Ayah 102 Surah Al-A’raaf: [وَمَا وَجَدۡنَا لِأَڪۡثَرِهِم مِّنۡ عَهۡدٍ۬‌ۖ وَإِن وَجَدۡنَآ أَڪۡثَرَهُمۡ لَفَـٰسِقِينَ  –  And most of them We found not (true) to their covenant, but most of them We found indeed Fasiqun (rebellious, disobedient to Allah)]-Meaning: The majority of the nations -to whom Allaah [The Most High] sent Messengers – were not true to their covenant. Neither were they steadfast nor did they adhere to the commands of Allaah, nor did they submit obediently to the commands of Allaah which the Messengers ordered them to obey; rather they followed their desires, except a very few of them. The majority of them turned away from guidance out of arrogance, so Allaah sent them various types of punishment.

[Source: An Excerpt from Tayseer Al-kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam As-Sadi (rahimahullaah). Slightly paraphrased]

A Parable That Cuts Off Polytheism From Its Roots!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty. [Hajj: Ayah: 73-74]

Imaam Ibnul Qayyim (rahimahullaah) said:

It is obligated on a servant [of Allaah] to pay attention-to this parable –  with his heart and ponder upon it as it properly because it cuts off the desire of shirk. The gods worshipped by the idolaters cannot create even a fly, even if they all come to together to create it, then how about what is greater than it?  They are neither able to create a fly which is one of the weakest animals, nor are they able to gain the upper hand against it to recover what it took away from them. There is nothing more disabled and feebler than them, so how can a sensible person deem it good to worship idols [or the things worshipped by the idolaters].

This Ayah nullifies shirk and shows the ignorance of its people. It is a testimony that Satan plays about with them more than kids play with a ball due to the fact that they assign Godhood to images and statues that are deprived of the ability to create the most insignificant creature of the True God, even if they [i.e. those statues and images] gathered and supported one another to do so, whereas Godhood necessitates having absolute power over all the existence, absolute knowledge of all sources of knowledge, having no need of all the creation, [whilst the creation is completely dependent] upon the Lord for their needs, for relief, [to remove their] distress and anxiety and [respond to their] invocations.  [Source: An Excerpt from ‘Badaa-i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: 2/221-222. slightly paraphrased]

A Brief Acquaintance With The Personality of Imaam Muhammad Bin Abdil Wahhaab – [By Shaikh Ubaid Al-Jaabiri]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikh Ubaid [may Allaah preserve him] said:

He [rahimahullaah (i.e. Shaikhul Islaam Muhammad Ibn Abdil Wahhaab)] was very clever; strong in discernment; hardworking in [affairs] of knowledge and sought after it; brave in [adhering to] truth and defended it. He manifested this clearly in his jihaad against ahlul bidah, even in a western land at Basrah he announced his rejection against bidah, so he was harmed and removed from there. Among his praiseworthy qualities and noble traits is that he had earnest concern for Allaah’s religion and ordainments, and thus he used to repel bidah. He was not able to keep quiet like others and this [deed of his] is from defending the statement of truth, even if it opposed the desires of the people. [Ref 1]

Shaikh Ubaid [may Allaah preserve him] said:

He [i.e. Shaikhul Islaam Muhammad Ibn Abdul Wahhaab (rahimahullaah)] was an Imaam in Tafseer and this is clearly manifested in his derivation of evidences from the Aayaat [of the Qur’aan]. He was a scholar of Hadeeth, so you find how he [utilised them] as evidence in their [appropriate] places. He was a scholar of Fiqh without blindly following [others] and it is enough that he was an Imaam in the fundamental [principles] of the religion and knowledge of the [affairs] of creed – Thaabit Fee Aqeedatihi As-Sunniyyah – Firm upon his Sunni creed [i.e. the correct Sunni Islamic Creed of the Salafus Saalih] and Shubuhaat [i.e. doubts that are made to resemble the truth, but are falsehood in reality] did not shake him, rather he used to refute them. [Ref 2]

Shaikh Ubaid [may Allaah preserve him] said:

And among the most important qualities of the Shaikh [i.e. Shaikhul Islaam Muhammad Ibn Abdul Wahhaab (rahimahullaah)] is that he gave importance to the citizens [of the nation] and acknowledged everyone’s status, and he did not neglect his dependents [i.e. those under his care]. He knew the status of the leader and the scholar. He knew the status of his students and gave them their [rightful] levels. He gave [close] attention to his children despite being preoccupied with Dawah, writing and teaching. This concern for his children was so much that after him, his children were from the senior scholars, rather among them were some who used to teach the Uloom [i.e. the different subject areas or sciences of the religion] during his lifetime. How can this not be the case, for back in the old days it used to be said, “This cub is from that lion [i.e. from the offspring of that lion]”. [Ref 3]

[Ref 1: An Excerpt from Tanbeeh Dhawil Uqool As-Saleemah Ilaa Fawaa’id Mustanbatu Minas Sittatil Usoolil Adheemah’ page 11. slightly paraphrased]

[Ref 2: An Excerpt from Tanbeeh Dhawil Uqool As-Saleemah Ilaa Fawaa’id Mustanbatu Minas Sittatil Usoolil Adheemah’ page 11. slightly paraphrased]

[Ref 3: An Excerpt from Tanbeeh Dhawil Uqool As-Saleemah’ page 12. slightly paraphrased]

Hadeeth- [Striving to Provide For Parents And Family, And Striving Against The Nafs to Keep Chaste Are Both Jihaad In The Path of Allaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Abu Hurairah [radiyallaahu-anhu] said, “One day we were sitting with Allaah’s Messenger [sallal laahu alayhi wasallam] and then a youth appeared before us from the mountain path; when we saw him, we said, ‘If only this youth spends his youth, energy and strength in the path of Allaah!’ He [i.e. Abu Hurairah] then said, ‘Allaah’s Messenger [sallal laahu alayhi wasallam] heard our speech and then said, ‘Striving in the path of Allaah is not anything else other than fighting?! The one who strives [to provide] for his parents is in the path of Allaah; the one who strives [to provide] for his family is in the path of Allaah; the one who strives against his soul in order to keep it chaste is in the path of Allaah, and the one who strives in mutual rivalry to amass worldly things is in the path of shaytaan’”.

Shaikh Zaid Bin Haadi [rahimahullaah] said:

Firstly: This hadeeth contains a clarification regarding the fact that it is obligatory to rectify mistakes- be it related to speech or deed- because when the Prophet [sallal laahu alayhi wasallam] heard the speech of the people regarding this young man and what they said was wrong, he corrected their mistake for them.

Secondly: In this hadeeth there is proof to show that striving in the path of Allaah is not limited to fighting in battles; rather there are also other paths and whoever follows them is considered to be striving in Allaah’s path – meaning: the performance of righteous deeds in order to receive [Allaah’s love, protection, reward and favours in this life and the next]. And included in this is to travel in search of provision in order to provide for one’s parents. He [i.e. the one who does this] is striving in the path Allaah and he has abundant reward. That is because to spend on one’s parents is an act of righteousness and likewise to spend on one’s family – sons, daughters, wives and everyone else you provide for.

[Also] in the hadeeth, there is proof to show that deeds are judged based on intentions, therefore it is obligated on everyone- those who embark upon these commitments or other than them – to have a sincere and righteous intention, because indeed reward is received based on what one hopes for and deeds are judged by the intentions behind them.

[Also], in this Hadeeth there is proof to show that the one who embarks upon mutual rivalry in amassing worldly things – (amassing) abundant wealth alongside neglecting the deeds of the afterlife, he is striving in the path of Shaytaan. This is a rebuke against the one engaged in such a deed. As for if one strives to acquire abundant wealth, guards his religious obligations and limits himself to lawful wealth, then there is no harm on him and he is not intended in this rebuke- neither in this hadeeth nor in others.

[At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page262. Abridged and Slightly Paraphrased]

Brief Biography of Shaikh Zayd Makes One Wonder What Has Entered Hearts of Youtube Sermonizers And Those Afflicted With Self-amazement!

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

He is the scholar, the faqeeh, Al-Allaamah Abu Muhammad Zayd Ibn Muhammad Bin Haadi Al-Madkhali (rahimahullaah).  He is from the well-known Madaakhilah Tribe in the region of Jaazaan (the south of the Kingdom of Saudi Arabia). He was born in 1357AH [1938].  He grew up in his home town in the presence of his parents.  His mother died when he was 7 years old and she was well-known for being upright and ardent in following the religion.  His father died when he was 30 years old.

Shaikh Zayd (rahimahullaah) started seeking knowledge from an early age and used to be accompanied and encouraged to do so by his relative Shaikh Ahmad Bin Ahmad Aloosh Al-Madkhali (rahimahullaah).  He joined the circles of learning in his home town—he learnt hand writing, reading, Tawheed, Tajweed, recitation of the Qur’aan and started memorization.  He memorized Soorah Baqarah, Soorah Aal Imraan and some of the Mufassal Sooras.

Thereafter, he started his studies in (Rakoobah-Saudi Arabia) and at the time he was nearly seven years old. Then he lived in (Daghaareer—Saudi Arabia), and then he moved to Saamitah to join the Az-Zaahirah Madrasah Salafiyyah over there, which was founded by the Imaam and Mujaddid Abdullaah Ibn Muhammad Al-Qar’aawi (rahimahullaah), in the house of the esteemed Shaikh Naaser Khuloofah (rahimahullaah).  Shaikh Abdullaah Al-Qar’aawi used to dessiminate knowledge to the students in this Madrasah and he used to teach [كتاب التوحيد; بلوغ المرام;   الفرائض;  تجويد;  نحو; and  صرف ]

In the year 1368, Shaikh Zayd (rahimahullaah) met Shaikh Haafidh Al-Hakami  (rahimahullaah) in the city of (Baish—Saudi Arabia). He (rahimahullaah) alongside other students read some of the books of knowledge and studied under Shaikh Haafidh Al-Hakami (rahimahullaah).

He (rahimahullaah) stayed with Shaikh Haafidh Al-Hakami (rahimahullaah) for three months and acquired knowledge from him.  Then he returned to the Madrasah Salafiyyah (in Saamitah) and took up the responsibility of teaching some of the students over there, and he held study circles in the town in which the Madrasah was.   Then he was appointed as a teacher in the town of Rakoobah in the year 1372 at the age of fifteen, and thereafter he was appointed a head teacher.

And when a new institute was opened by the state in Saamitah, in the year 1374, he sought the advice of the two virtuous Shaikhs Abdullaah Al-Qar’aawi and Haafidh Al-Hakami and started studying in the institute in 1375.  He graduated from the institute between 1379-1380.  He studied under various noble scholars whilst enrolled at the institute and studied a number of sciences.

Then he joined Muhammad Bin Saud University (Faculty of Sharia) for two years, and in the second year he completed memorizing the Qur’aan. He was then appointed to teach at the institute of knowledge before graduating. He was also the head teacher of the Institute at the time of Shaykh Mohammed bin Ahmed Hakami (rahimahullaah). Shaikh Zayd (rahimahullaah) carried on as a teacher as well as a participant in educational affairs for 35 years until he reached the age of retirement in the year 1417AH.   The Shaikh was known for his Zuhd, pre-occupation with teaching and spreading knowledge.

Some of the Scholars he studied under:

الشيخ / علي بن محمد حاج مهجري المدخلي رحمه الله
ـ الشيخ / هادي بن هادي المدخلي
ـ الشيخ / عبد الله بن محمد القرعاوي رحمه الله
ـ الشيخ / حافظ بن أحمد الحكمي رحمه الله
ـ الشيخ / محمد بن أحمد الحكمي رحمه الله
ـ الشيخ/ جابر بن سلمان المدخلي حفظه الله
ـ الشيخ / علي بن يحيى البهكلي حفظه الله
ـ الشيخ / أحمد بن يحيى النجمي رحمه الله
ـ الشيخ / حسن بن محمد شبير النجمي رحمه الله
ـ الشيخ / محمد بن محمد جابر المدخلي رحمه الله
ـ الشيخ / ناصر بن خلوفه طياش مباركي رحمه الله
ـ الشيخ الدكتور / محمد أمان بن علي الجامي رحمه الله
ـ سماحة الشيخ / عبد العزيز بن عبد الله بن باز رحمه الله
ـ الشيخ/ عبد الرحمن النجدي رحمه الله
ـ الشيخ/ عبد الله بن عبد الرحمن الغديان رحمه الله
15ـ الشيخ/ محمد عطية سالم رحمه الله

 Some of the scholars who have praised him:

ـ الشيخ العلامة / محمد بن أحمد الحكمي رحمه الله .
ـ الشيخ العلامة / أحمد بن يحيى النجمي رحمه الله .
ـ الشيخ ربيع بن هادي عمير المدخلي حفظه الله .
ـ فضيلة الشيخ الدكتور/ صالح بن فوزان الفوزان .
ـ معالي الشيخ/ محمد بن عبد الله بن سبيل حفظه الله إمام الحرم المكي وعضو اللجنة الدائمة للإفتاء .
ـ فضيلة الشيخ العلامة المحدث / عبد المحسن بن حمد العباد البدر حفظه الله .
ـ فضيلة الشيخ الأستاذ الدكتور / علي بن محمد بن ناصر الفقيهي حفظه الله .
ـ فضيلة الشيخ العلامة / عبيد بن عبد الله الجابري حفظه الله .
ـ معالي الشيخ/ صالح بن عبد العزيز آل الشيخ وزير

and others.

  Some of his Books

1ـ شرح القصيدة الهائية لناظمها الشيخ العلامة / حافظ بن أحمد بن علي الحكمي رحمه الله تعالى .
2ـ الحياة في ظل العقيدة الإسلامية .
3 ـ المنهج القويم في التأسي بالرسول الكريم صلى الله عليه وسلم .
4ـ الأفنان الندية شرح منظومة السبل السوية لفقه السنن المروية 9أجزاء.
5ـ قبس من الأفنان الندية لإيضاح مناسك الحج المروية .
6ـ الأجوبة السديدة على الأسئلة الرشيدة 6أجزاء.
7ـ الجهد المبذول في تنوير العقول بشرح منظومة وسيلة الحصول إلى مهمات الأصول 3 أجزاء.
8ــ وجوب ستر الوجه والكفين وشروط حجاب المرأة المسلمة .
9ـ فقه الدعوة إلى الله ونعوت الداعية .
10 ـ البحث الوجيز في نصرة الحق العزيز .
11 ـ كلمة حق حيال حدث تحدى به صانعوه شريعة الإسلام وقيم المسلمين.
12ـ تدوين ثلاثة أسئلة مهمة رجونا بالإجابة عليها المثوبة ونفع الأمة .
13ـ العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد الجزء الأول بتحقيقي والثاني والثالث بالاشتراك مع الأستاذ/ علي بن زيد المدخلي .
14ـ عوامل النصر الشرعية أو أسباب النصر الشرعية وصفات المجاهدين المرضية.
15ـ الديوان المليح المشتمل على الطرفة الحكيمة، والنصيحة القويمة، والقول السديد، بطريقي التصريح والتلميح.
16ـ المنظومات الحسان في العقائد والمناهج وقطوف من علوم القرآن .
17ـ النظم المختار لبعض موضوعات ” المنظار ” مع إضافات كان مرجعها صحيح الآثار .
18ـ الفتاوى المضيئات في حكم الدخان والشمة والقات.
19ـ الموقف الحق مما ابتلي باستعماله كثير من الخلق .
20ـ الشيخ حافظ الحكمي حياته وجهوده العلمية والعملية .
21ـ قطف الجنى المستطاب شرح عقيدة المجدد محمد بن عبد الوهاب .
22ـ الإرهاب وآثاره السيئة على الأفراد والأمم .
23ـ قطوف من نعوت السلف ومميزات منهجهم في أبواب العلم والعمل .
24ـ أسباب استقامة الشباب وبواعث انحرافهم .
25ـ لا حيرة بعد الإطلاع بل إنابة وتنفيذ واتباع .
26ـ الرسالات القيمة إلى المرأة المسلمة .
27ـ طريق الوصول إلى إيضاح الثلاثة الأصول بتحقيقي .
28ـ أبرز الفوائد من الأربع القواعد بتحقيقي .
29ـ سلم الوصول إلى بيان الستة الأصول بتحقيقي .
30ـ التعليقات المباركات على كشف الشبهات بتحقيقي .
31ـ الأجوبة المختصرة على الأسئلة العشرة .
32ـ السراج الوقاد، في بيان تصحيح الاعتقاد، والرد على فرق الزيغ والفساد .
33ـ الرد النافع المفيد، على من قال إن الناس اليوم يحتاجون إلى وحي جديد .
34ـ نثر الورود على حائية ابن أبي داود .
35ـ العمل الأسنى نظم وشرح أسماء الله الحسنى .
36ـ أوضح المعاني شرح مقدمة رسالة ابن أبي زيد القيرواني .
37ـ نصيحة غالية وكنز ثمين بتحقيقي .
38ـ الشروق على الفروق بين الكفر والشرك والنفاق والفسوق.
39ـ قبس من الشروق على الفروق بتحقيقي
40ـ مجموعة رسائل الجزء الثاني بتحقيقي
41ـ التعليق المتين على كتاب أصل السنة واعتقاد الدين للإمامين الرازيين أبي حاتم الرازي وأبي زرعة الرازي برواية ابن أبي حاتم الرازي
42ـ نزهة القاري في شرح كتاب العلم من صحيح البخاري
43ـ التعليقات الحسان على أصول الإيمان لشيخ الإسلام/ محمد بن عبد الوهاب رحمه الله
44ـ التعليقات اللطيفة على أصول السنة المنيفة للإمام الرباني أحمد بن حنبل الشيباني رحمه الله
45ـ النصح والبيان لمؤلف كتاب الجودة والإتقان في حلقات القرآن
46ـ يوم الجمعة شرفه وفضله ومكانته
47ـ التعليق على تلبيس إبليس تعليقات في باب العقيدة
48ـ وقفات ومعالم سؤالان وجوابهما
49ـ الأجوبة الأثرية عن الأسئلة المنهجية خمسون سؤالاً وجواباً
50ـ الإرشاد إلى توضيح لمعة الاعتقاد
51ـ الإيضاحات السنية لأصول العقائد الدينية
52ـ المجموع الأصيل لتوضيح العقائد بالتفصيل
53ـ الفوائد الجلية من شرح مسائل الجاهلية.

53ـ الفوائد الجلية من شرح مسائل الجاهلية

We ask Allaah (The Most Merciful) to grant Al-Allaamah Zayd Bin Haadi a place in paradise and benefit the Ummah with the knowledge he has left behind.  And we ask Allaah to preserve Ahlus Sunnah and its scholars, and make them a means of guidance for the people. Aameen. [Ref 1]

Shaikh Abdullah Al-Bukhaari [hafidhahullaah]:

Shaikh Abdullah Al-Bukhaar [hafidhahullaah] spent ten years with Al-Allaamah Muhammad Amaan Al-Jaami (rahimahullaah). Shaikh Abdullah studied many books with Shaikh Muhammad Amaan, including Usool Ath-Thalaatha, Qawaa’id Arba’a, Kitaab At-Tawheed, Tajreed At-Tawheed, Al-Waasitiyyah, Al-Hamawiyyah, At-Tadmuriyyah, At-Tahaawiyyah, Al-Qawaadul Muthlaa, Al-Aajoroomiyyah, Nayl Al-Awtaar, Zaadul Ma’aad, Umdatul Ahkaam. Shaikh Abdullah also studied under Shaikh Abdul Muhsin, Shaikh Umar Fullaata,  Shaikh Rabee, Shaikh Ahmad  An-Najmi, Shaikh Ubaid and others. [Ref 2]

Ref 1:

Ref 2: