Author: Abu Aa'isha Amjad

Golden Advice of Al-Allaamah Zayd Ibn Haadi (rahimahullah) to One of His Sons

AsSalaamu alaykum wa rahmatullaahi wa barakaatuhu,

I hope (and make dua) for your success and steadfastness in this life and after death- success and steadfastness in knowledge and action. This advice is for myself and for you.

  1. That you are from the ghurabaa (strangers) – those who rectify when the people are corrupted. (1)
  2. That you patiently persevere upon the prayer, (specifically) the Friday prayer and (in general) the congregational prayer- giving this affair the upmost care and concern.
  3. That you leave your beard (2) (do not trim or shave) fulfilling the obligation (upon you), reviving the sunnah of the prophet (sallallaahu alaihi wa salam) and opposing the enemies of Islam, whilst recognising that we do not know if we will have a long or short life. That which is important is that we have a good end with righteous deeds.
  4. Being free of western clothing (3) …
  5. That you control your tongue and restrain it (4), except for the remembrance of Allah (5) and that which follows on from that, and that which is a must to be said (of good and sincere advice).(6)
  6. Pay attention to and observe some of the morning and evening supplications, for indeed it builds a fortress against calamities and destruction. A servant (of Allah) is weak, therefore it is imperative that he turns to his All-Mighty All-Powerful Lord, and seeks protection from His protection – The Glorified and Majestic.
  7. Always pay attention to time (7) (i.e. don’t waste it) and uphold good manners (8) (within the limits of the sharee’ah) with teachers and classmates (colleagues). You will attain the good of this life and the hereafter, because good manners brings about all good.
  8. Finally, take into account the recompense that is about to come in the presence of Allaah and put forth that which will bring you to His Pleasure. Allah is the Best of Protectors and Most Merciful of those who show mercy.

Was Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Source: Wasiya Li-Ahadi Abnaa’ee 689-690

1. Basis of this is a Hadith which has been collected by Muslim, at-Tirmidhi, Ahmad, and other than them from the scholars of hadeeth, and it has been declared authentic by Al-Albani. In a narration, he (salallāhu ‘alaihi wasallam) said: “Those who rectify themselves [and others] when the people have become corrupt.” Reported by Ahmad and At-Tabarāni.

2. Bukhari 5892, Muslim 260 – both narrations have within it a command to grow the beard long and trim the moustache.

3. “Whoever resembles a people is from them.” Abu Dawood 431 Authenticated by Al-Albani

4. Hadith in Tirmidhi Authenticated by Al-Albaani, wherein the Prophet says to Mu’aadh (Allah be pleased with him), “Restrain this (i.e. the tongue)…”

5. There are many aayaat encouraging with the dhikr of Allah, from them:

[يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا ۝ وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا [الأحزاب:41-

O you who have believed, remember Allah with much remembrance And glorify His Praises morning and afternoon. (Al-Ahzab:41)

6. The Prophet (sallallaahu alaihi wa salam) said, “Whoever believes in Allah and the Last Day then let him speak good or remain silent.” Bukhari 6018

7. “There are two blessings that many people are deceived into losing: health and free time.” Sahih al-Bukhari 6412

8. “And behave with people with good manners.” at-Tirmidhi 1987

What is the Ruling on Affiliating with the Various Groups (jamaa’aat)? Shaykh Saalih al-Fawzaan

Shaykh Saalih al-Fawzaan:

There is only one jamaa’ah (in reality), those who are upon that which the Prophet (sallallahu alaihi wa sallam) and his companions (Allah be pleased with them) were upon, he (sallallahu alaihi wa sallam) said:

“My nation will split into 73 sects, all of them in the fire except for one, they (the companions) asked: “Which is it oh Messenger of Allah?! He replied: “That which I and my companions are upon”.(1)

He (sallallahu alaihi wa sallam) said:

“Whosoever lives long from amongst you, will see much differing, so upon you is my sunnah and the sunnah of the rightly guided caliphs, cling onto it and bite onto it with your molar teeth.” (2)

And he (sallallahu alaihi wa sallam) said:

“Indeed, i have left among you, that which if you were to cling onto it, you would never be misguided after me: Book of Allah and my Sunnah.” (3)

Therefore, there is only one jamaa’ah, Jamaa’ah of the people of tawheed, jamaa’ah of the Muslims who are upon the methodology of the pious predecessors.

Allah (subhaanahu wa ta’aala) said,

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). (Soorah At-Tawbah:100).

Therefore, it is obligatory to follow the salaf, begining of this nation and the Virtuous Generations, there is only one jamaa’ah for us, it is that which is on the truth, those who oppose them, are opposing jamaa’at, their opposition is of varying levels, some are extremely far (from the truth) and some are closer, from them are disbelievers and from them are those who are misguided.

The groups differ in their opposition, however the jamaa’ah which is on the truth is one and we adhere to this one group, so that we can be from this one group (which is saved from the fire).

Muhaadaraat fil-Aqeedah wad-Dawah; al-Majmoo’a ath-Thaaniya Vol.1 pgs. 376-377

  1. Tirmidhi 2641
  2. Abu Dawood 4607
  3. Muwatta Imam Malik vol 2 pg 899, Al-Haakim vol 1 pg 172, Ad-Daaruqutuni 4559, Al-Bayhaqi vol 10 pg 1

What Are Examples of a Calamity in a Person’s Religion – Shaykh Muhammad Amaan Al-Jaami

Ash-Shaykh Al-Allaamah Muhammad Amaan Al-Jaami [may Allaah have mercy upon him] was asked about calamities in a person’s religion, he responded, “We ask Allah [the Most High] that He does not put us to trial in our religion. A calamity in religion is like what the atheists, the orientalists, the ba’athists, Marxists have been afflicted with and all other heretics (besides the ones mentioned). Whoever is put to trial in his Aqeedah with deviation, and put to trial in his worship with Bidah, then indeed he has been put to trial with calamities in his religion. These are (some) types of calamities in a person’s religion which (a person) must – at all times – seek refuge from, because you will be rewarded – if you were patient – when facing a calamity in worldly affairs, whereas a calamity in religion is a more severe calamity”. (1)

Shuraih Al-Qaadhiy [may Allaah have mery upon him] said, “Indeed (when) afflicted by a calamity, I praise Allaah four times: I praise Allaah for not making the calamity greater than what it is. I praise Allaah for granting me patience. I praise Allaah for the reward I hope for in that calamity and I praise Allaah for not placing that calamity in the affairs of my religion”. (2)

[Ref 1: Qurratu ‘Uyoon as-Salafiyyah bil ajwibah al-Jaamiyah pg 566. slightly paraphrased]

[Shu’ab Al-Eemaan 9507]

The Rawaafid Shia and Resembling Allah, The Most High, The All-Hearing, All-Seeing to His Creation – Shaykh Rabee (hafidahullah)

“The anthropomorphists(1) (Mushabbiha; those who resemble Allah to his creation) their origins are from the rawaafid shia(2), there are others that are labelled with resembling Allah to His Creation (tashbeeh), however the most well known were the heads of the rawaafid, Allah is Lofty and far removed from that (which they claim).”

Shaykh Rabee’s Sharh Aqeedatus Salaf Ashaab al-Hadeeth pg.32

(1) for further details see:
(2) for details on rawaafid:

How does a Muslim Discern if a Calamity is Recompense for his Sins or a Test from Allāh? – Shaykh Sālih al-Fawzān

Shaykh Fawzān was asked about calamities which afflict the Muslim.

Noble Shaykh – May Allāh give you success – this questioner says,

How does a Muslim discern if a calamity that occurred to him, is due to his sins or a test from Allāh (The Mighty & Majestic)?

It is because of his sins, as Allāh said:

وَمَا أَصَابَكُم مِن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ

And whatever of misfortune befalls you, it is because of what your hands have earned. (Ash-Shūra: 30)

And is there anyone who is free from sin?! Nobody is faultless; however the door of repentance is open, Alhamdulillāh.

Sharh Ighāfati al-Lahfān min Masā’id ash-Shaytān 18/05/1439

Manners of Giving Salaams When There is a Lesson or Gathering – Shaykh Salih al-Fawzaan

When a person enters upon a gathering which has scholars, students of knowledge, laypeople and they are speaking; does he give salaams and sit, or does he go round everyone giving them individual salaams?

There is no doubt that gatherings have (prescribed) manners, so if the people enter and this gathering is a gathering of knowledge and a lesson then indeed, he sits down and listens and delays the salaams until there is a gap, likewise if the sitting was a sitting of conversing and one person is speaking and the rest are listening then also, he sits and does not give salaam until the speech stops. As for if the speech was shared amongst the people sitting then indeed, he gives salaam generally and he can single out whoever he wishes to give salaam to alone. .

Many people are Deprived of Knowledge due to Deficiency in Good Manners – Shaykh Abdullah Bukhari

Shaykh Abdullah Bukhari (hafidahullah),

“Many people are deprived of knowledge due to deficiency in good manners, Imam ibn Sireen said,
كانوا يتعلمون الهدي و الصمت كما يتعلمون العلم

(Shaykh Abdullah explains)
They (the salaf) used to learn manners just as they used to learn knowledge. It’s hoped you have read in some of the biographies of the scholars and rulers, that they would bring teachers of good manners and etiquettes to their children.

So, (in conclusion) a student of knowledge without manners is deficient and his lack of, or deficiency in manners is a cause for his being deprived (of good).”

Exp Three Fundamental Principles Lesson 1

Refutation of a Widespread and Public Error is an Obligation – Shaykh Abdullah Bukhari

I am informing you of an important matter, and that is refutation against a mistake – the one that is apparent, widespread and well known – is a communal obligation in order to protect truth and as sincere advice for the common folk of the Ummah. It is indeed possible that the one refuted is one of the virtuous (people) of Ahlus Sunnah, however clarification of the truth with proofs is emphasised and obligated on the one who is able. It is obligated on the refuter to understand and gives concern to the sunnah in his refutation. Imam as-Sijzee (Allah’s Mercy be upon him) (1) said,

“So let the intent of the one who speaks concerning the Sunnah, be to follow it (the Sunnah) and to accept it, not (that his intent is) to win over one’s opponents. For that way (if his intent is to follow and accept the Sunnah), he will be aided through that to overcome them. As for if he wants to merely overcome (his opponents) it’s possible he is overcome.”

Shaykul Islam ibn Taymiyyah (Allah’s Mercy be upon him) said (2),

“Refutation against the people of falsehood cannot be comprehensive except when it is in agreement with the (authentic) Sunnah from every angle. And if not, the one who conforms to the (authentic) Sunnah in a particular angle and opposes it from another angle, then those arguing against him will strive (to gain something) from that angle in which he opposed the (authentic) Sunnah, and they will use it as evidence to prove what is in agreement with what they are upon (of falsehood) from those arguments that are in opposition to the (authentic) Sunnah. Indeed the common people have contemplated about what the people of falsehood used as evidence (in comparison) to those who are closer to the truth than them, so they find that the evidences of falsehood are stronger due to that which he (refuter against falsehood) left from the truth, that which Allah sent with his Messenger and revealed in His Book, so it occurs that what he left from the truth was from the greatest nullifying proof against them…”

It is Allah I ask for His favour and generosity and that He makes us from the callers to truth and its helpers, indeed he is the All Hearing, The One who Answers the Supplications. May the Peace and Blessings of Allah be upon our Prophet Muhammad, his family and his companions.

[تنبيه: أصل هذا المقال تعليق للشيخ على موضوع نشر في شبكة سحاب السلفية بعنوان: (تنبيه الصائل بأن الرجوع إلى الحق خيرٌ من التمادي في الباطل)]

(1) Ar-Radd ‘ala Ankara al-Harf was Sawt pg. 235
(2) Daru Ta’arud al-Aql wan Naql v6. pgs.210-211

Which is Better the Grateful Wealthy Person or the Patient Poor Person? – Shaykhul Islam ibn Taymiyyah

Ibnul Qayyim (rahimahullah) said, Shaykhul Islam ibn Taymiyyah (rahimahullah) was asked about this issue, and he said,

“Many have disagreed regarding which is better between the wealthy grateful person and the patient poor person. So, one group of scholars and devout worshippers held one was better and another group of scholars and devout worshippers held the other position was stronger. Both positions have been reported from Imam Ahmad. As for the companions and the taabi’een it is not narrated from a single one of them that they believed one group was better than the other.

Verily, a third group said neither has any virtue over the other, except due to Taqwa, so whoever has the strongest Eemaan and Taqwa then he is better, and if (two people) were equal in Eeman and Taqwa then they are likewise equal in virtue. This is the most correct position, because the texts of the Quran and Sunnah give preference to Eemaan and Taqwa.

إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا

Whether one is rich or poor, Allah is more worthy of both. (An-Nisaa:135)

Indeed, from the prophets and the early generations were wealthy people who were better than most of the poor, there was also poor from the prophets and early generation who were better than most of the wealthy. Those who are most complete (in this affair) are those who fulfil both, they are patient and grateful, just as our Prophet (sallallaahu alaihi wa salam) was, and Abu Bakr and Umar were (Allah be pleased with them both).

It is possible however, that for some people poverty is more beneficial than wealthiness, just as good health is better for some and ill health is better for others (in terms of their Eemaan, Taqwa and connection with Allah).

As has been reported that the Prophet (1) (sallallaahu alaihi wa salam) reported from his Lord,

Indeed from my servants are those who only wealthiness is suitable, if i made him poor that would corrupt him, indeed from my servants are those who only poverty is suitable, if i made him rich that would corrupt him, indeed from my servants are those who only good health is suitable, if i made him ill that would corrupt him, indeed from my servants are those who only ill health is suitable, if i made him healthy that would corrupt him, indeed with my slaves I am the Well-Aware, the All-Seer (of things that benefit them) (2)”

Slightly paraphrased from Ibnul Qayyim’s ‘Iddatus Saabireen pg.216

(1) Shaykh al-Albaani declared the hadith da’eef jiddan in Silsilah Al-Ahadeeth Ad-Da’eefah hadith 1775

In a recording Shaykh Al-Albaani comments, “this hadeeth is not authentic however it has actually been observed that for some people wealth is suitable and for some poverty is suitable.”

Shaykh Bin Baz (rahimahullah) said in a fatwa, “the meaning is correct.”


وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ  إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ

And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily! He is in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them). (Ash-Shoora: 27)

If a Person’s Reality Opposes that which He Presents to the People of Good, then He is not Truthful – Shaykh al-Uthaymeen

“The meaning of sidq (truthfulness) is that the information is in conformity with reality, if this is the case then it is the truth and if it opposes the reality then it is kadhib (a lie/falsehood). Truthfulness is in statements and likewise in actions, i.e., that which is done outwardly is in conformity with what is inside (of belief etc), so that when a person performs an action it is in conformity with what is in his heart.

The one who does actions to show off then he is not truthful, because he shows the people that he is from the (sincere) worshippers, and this is not the case.

The mushrik (one who associates partners with Allah) is not truthful, because he makes apparent that he is a muwahhid (one who worships Allah alone upon Tawhid) and this is not the case.

The munaafiq (hypocrite) is not truthful because he makes apparent Eemaan (in Allah, His Book, His Messenger, His Angels, The Last Day, Pre-Decree the good of it and the bad of it), whilst he is not a believer.

The mubtadi’ is not truthful because he makes apparent that he is following the Messenger (sallallaahu alaihi wa salam) however he is not a follower (of the sunnah).

That which is important is that truthfulness is that which is in conformity with reality, and it is one of the characteristics of the believers and it’s opposite, lies and falsehood are from the characteristics of the hypocrites, refuge is sought with Allah.” (1)

Shaykh al-Uthaymeen in explanation of the introduction to the chapter on Truthfulness. Sharh Riyadh as-Saaliheen v.1 pg. 289-290