All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm(knowledge), dawah, and worship between his youth and his elder years?

Answer: I did not find any diminishing or weakness in his motivation in knowledge, dawah, and worship despite his advancing age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call, to the extent that during his intense illness, he was not negligent with one moment; he would spend every second in the remembrance of Allah subhaanallaahu wa ta’aala, worshipping Him, teaching, or directing.

Question 2: What did you see that was amazing in the Shaykh’s life?

Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and desseminate it. Also, his piety was something that those who were not close to him may not have known about.

Question 3: How did the Shaykh interact with his children in their private lives?

Answer: His dealings with his sons and daughters fell into two stages. First, in their childhood, he was keen on being close to them, taking care of them, raising some of the Islamic principles in them, and following their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fardh prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that. In the stage of youth and maturity, he was firm concerning their fulfilling of the religious obligations and disciplining in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.

Question 4: Why did the Shaykh not use henna on his beard?

Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.

Question 5: When did the Shaykh’s anger intensify, and how did he deal with your anger?

Answer: His anger used to intensify if the inviolable matters of Allaah were violated. Regarding my anger with the children, he would try to calm me down first, and then give the admonition to the one that was mistaken. In general, he was quiet and did not anger quickly; when he did, his anger would quickly dissipate, and this is from the favors of Allaah upon him, something which I wished for the like of his condition.

Question 6: How did he get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?

Answer: He used to depend upon Allaah, then the alarm clock and then us. Usually, he awoke before the alarm, and before I would go to wake him.

Question 7: Would the Shaykh ever go out with his family for a picnic?

Answer: Yes, the family used to have a weekly picnic on Fridays after salaat al-jumu’ah; we would go to an area in the wilderness close-by and bring our lunch. He utilized this time to share in some activities with the children, like foot-racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.

Question 8: How did the Shaykh fast during the year?

Answer: The Shaykh consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.

Question 9: How did the Shaykh select the names of his children?

Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another. These are the names of two of his sons.

Question 10: What were some of the things that would please the Shaykh?

Answer: There is no doubt that the Shaykh’s happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children. You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.

Question 11: How many children did the Shaykh have?

Answer: The Shaykh had five sons and three daughters.

Question 12: Who amongst his children was the closest to his heart?

Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?

Question 13: Who amongst his children was most affected by his death?

Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.

Question 14: Who is his youngest child?

Answer: The youngest is a daughter who is 21 years old.

Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?

Answer: The Shaykh began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di even before I married him. At that time, he used to consider himself a student of knowledge. Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.

Question 16: How did he reconcile between the daw’ah, which took most of his time, and his familial and social responsibilities?

Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatwa, daw’ah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.

Question 17: What was his policy regarding educating and directing his children?

Answer: His policy was education; however, he did not force his children to seek a specialty, but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some shar’i, others military, and also educational.

Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence?

Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he used to compensate them on his return.

Question 19: Could you tell us about his worship at home?

Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.

Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?

Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8am. This was on the days that he was not teaching at the university. After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30pm. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.

Question 21: What was his schedule during Ramadan, especially after iftaar?

Answer: During Ramadan, the Shaykh had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh or seek a fatwa.

Question 22: Where did the Shaykh like to spend his rest time?

Answer: In reality, the Shaykh did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.

Question 23: How many hours a day did the Shaykh sleep?

Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.

Question 24: Who amongst the students of the Shaykh did he praise, mention often,and was pleased with their visits?

Answer: He looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.

Question 25: How did the Shaykh’s family deal with his asceticism and piety?

Answer: We used to see him as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.

Question 26: Did he cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz?

Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah make us meet them all in the Paradise of bliss.

Question 27: Did he travel for other than seeking knowledge?

Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.

Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?

Answer: We used to feel his care for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.

Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?

Answer: I learned from the Shaykh everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the questions I received to him and then relate the answers and fatawa to those that had asked.

Question 30: Before the Shaykh’s death, what did he admonish his household and beloved ones with?

Answer: The Shaykh did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).

Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.

Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s Will, they are sharing in the reward.

Question 32: Could you tell us about the way the Shaykh used to receive his guests?

Answer: He would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.

Question 33: What about a rare and pleasing encounter he had with his children or neighbours?

Answer: The Shaykh acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh( ) used to record some short recitations and nasheeds for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.

Question 34: What is your advice to those that spread mischief in our Kingdom?

Answer: We ask Allaah to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.

Question 35: Is there anything that the Shaykh asked you to do that seemed strange and made you feel hesitant?

Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh, I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.

Question 36: What kinds of gifts would the Shaykh give you, his children, and people in general?

Answer: During his lifetime, he would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.

Question 37: Did the Shaykh relate to you anything nice that occurred in the masjid?

Answer: He would always tell us those things that he thought were fit to mention.

Question 38: When did the Shaykh travel for dawah, and how would you deal with him concerning that?

Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them. Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.

Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?

Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to desseminate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.

Question 40: When did the Shaykh buy the automatic, telephone answering machine?

Answer: From the things that are unknown to many is that the Shaykh was seen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone answering machines among many other gadgets. He acquired the automatic answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.

Question 41: Did the Shaykh buy newspapers, and how did he learn about local and national news?

Answer: We used to receive one of the newspapers at our home as a gift, and he would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.

Interview conducted by Sister Maha bint Husein ash-Shammar & published in “Al-Mutamayyizah” Magazine

Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh

Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007

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The Prophet’s Prayer by Shaykh al-Albaanee
The Prophet’s Wudhoo by Fahd ibn ‘Abdir-Rahmaan ash-Shuwaib
Laying Down Important Foundations Concerning Purification and Worship in Islaam
The Night Prayer in Ramadaan by Shaykh al-Albaanee
The Conditions, Pillars and Requirements of the Prayer – Muhammad ibn ‘Abdul-Wahhaab
The Prostration of Forgetfulness – Shaykh Ibn ‘Uthaymeen
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 Ascribing oneself to the Salaf – this issue discussed with the words of Shaikh Fawzan himself, Shaikh Bin Baz, Shaikh ul-Islam Ibn Taymiyyah and others.

Q. Is one who calls himself a “Salafi” to be considered a partisan (hizbi?)

A. There is not harm [1] in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf.

The Ash’aris for example, say “We are Ahl us-Sunnah wal-Jamaa’ah” and this is not correct. This is because what they are upon is not the manhaj of Ahl us-Sunnah wal-Jamaa’ah. It is likewise for the Mu’tazilah who call themselves “Muwahhideen” (Monotheists).

All of them claim to have love for Laylaa
Yet Laylaa does not affirm this for any of them

Hence, the one who claims that he is upon the madhhab of Ahl us-Sunnah wal-Jamaa’ah [actually] follows the path of Ahl us-Sunnah wal-Jamaa’ah and abandons the Opposers. However if he [is one who] wants to unite the lizard and the fisth – as they say – meaning, to unite a creature from the land with a creature from the sea, then this is not possible. Or to unite water and fire in a vessel. In light of this, Ahl us-Sunnah wal-Jamaa’ah do not reconcile with the path (madhhab) of those who oppose them such as the Khawarij, the Mu’tazilah, the Hizbiyyeen amongst those who call themselves, the Contemporary Muslims. Such is one who wants to unite between the errors and misguidance of the contemporaries with the manhaj of the Salaf. So “the latter part of this Ummah will not be corrected except by that which corrected its earliest part.” The essence of the matter is that it is necessary to weigh matters and to separate them. NOTES

[1] Shaikh ul-Islaam Ibn Taymiyyah said: “There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)” [Majmoo al-Fataawaa 4:149]

I say: Reflect – dear reader – upon the words of Shaikh ul-Islaam which [were uttered] before approximately eight centuries, and it is as if he is refuting one of the contemporaries of today who ascribes himself to knowledge and says, ‘Whoever makes it obligatory upon the people that he should be an Ikhwani or a Salafi or a Tablighi or a Sururi, then his repentance should be sought. Either he repents or he is to be killed.’!!!

He said this in a cassette which circulated heavily amongst the youth and which was called “Flee from Hizbiyyah Like you would from a Lion” [*] [*] After completing this book some papers reached me which contained some of Aa’id al-Qarni’s recantations from some of his errors. I found that amongst them was his recantation of this grave error. It is from justice that we mention this particular one: “Fourteen: I had said in a cassette, ‘Whoever makes it obligatory upon the people that he should be an Ikhwani or a Salafi or a Tablighi or a Sururi, then his repentance should be sought. Either he repents or he is to be killed.’ This is an error that emanated from me and I seek Allaah’s forgiveness from it. What I meant was that whoever did that, then he has legislated (into the religion). However, it is an error regardless and I pardon myself from it. I believe that the madhhab of the Salaf is the correct madhhab and it is the one that is obligatory for the people to follow, to be guided by it and to traverse its path.”

So I say: Subhanallaah! How has he granted himself the right to place the True Salafi Manhaj amongst these other methodologies (manahij) and astray, innovative deviant sects?

And our question to this person who actually lives in the land of Tawhid – and who holds a Masters degree in Hadith – is if a person is not a Salafi then what is he?

And the ‘Allaamah, ‘Abdul-‘Aziz Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self?

So he replied – may Allaah have mercy upon him – “When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’ as a tazkiyah (commendation) which was necessary, a tazkiyah that is obligatory.” [Cassette: Haqq ul-Muslim 16/1/1413 Ta’if]

And Shaikh Bikr Abu Zaid said, “And when it is said, ‘Salaf’ or ‘the Salafis’ or ‘Salafiyyah’ then this is an ascription to the Salaf us-Salih, all of the Sahabah – may Allaah be pleased with them. So whoever followed them in goodness, and not those who were led astray with desires… And those who were firm upon the methodology (minhaj) of Prophethood were associated (by others) to the Salaf us-Salih. Hence it was said to them, [that they are], ‘the Salaf’, ‘the Salafis’ and an ascription to them [being the word] ‘Salafi’. So upon this, the word Salaf means, the Salaf us-Salih (the Righteous Predecessors). And this word when it is applied generally means everyone who guides himself by the Sahabah – may Allaah be pleased with them – even if he was in this modern time of ours. It is like this, and this is what the sayings of the People of Knowledge are agreed upon. Therefore, this is an ascription which does not have any aspect which departs from the requirements of the Book and the Sunnah. Rather it is an ascription which does not depart, even for one moment, from the very first generation [of Muslims]. It is from them and returns to them. As for the one who opposes them with a particular name or custom, then no, even if he lived amongst them and in their time.” [Hukm ul-Intimaa p.36].

I say: This ascription occurs in the books of biographies (of narrators).

Imaam adh-Dhahabi says in the biography of Muhammad bin Muhammad al-Bahrani, “And he was devout, good, a Salafi”. [Mu’jam ash-Shuyukh(2/280)]

And he said in the biography of Ahmad bin Ahmad bin Ni’mah al-Maqdisi, “And he was upon the aqidah of the Salaf” [Mu’jam ash-Shuyukh (1/34)]

Therefore, ascribing oneself to the Salaf is an ascription which is necessary and required so that a differentiation can be made between the true Salafi and the one who hides behind them. Also so that the affair does not become confusing to those who want to guide themselves by them {the Salaf). So when the heretical groups and astray partisanships that lead astray have increased, then the People of Truth announce and declare their ascription to the Salaf with a view to free themselves from those who oppose them. And Allaah the Most High says to his Prophet and the Believers, And who is better in speech than he who [says: "My Lord is Allâh (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allâh’s (Islâmic Monotheism), and does righteous deeds, and says: “I am one of the Muslims.” [Fussilat 41:33]

The Salafiyyoon are distinguished for their adherence to the methodological principles outlined in the Book of Allaah, the Sunnah of His Messenger and the practice of the Companions.

Thus, in the arena of aqeedah (creed) the Salaf us-Saalih and the “Salafiyyoon or ’salafis’ (the followers of the salaf as saalih- who do not only say they are ‘salafi’ but actually do insha’ Allaah follow the salaf as saalih and are deserving of that name or DESCRIPTION. (Read more about the ‘Salafis’ label here…)” follow a particular methodology, which is opposed to that of other than them, such as the Ash’arees, the Mu’tazilah and their likes whose hallmark is to raise the intellect and kalaam (theological rhetoric) over the texts of the Book and the Sunnah and the well-known sayings of the Imaams of this ummah.

Similarly, in the arena of ibaadah (worship), the Salaf us-Saalih and the Salafiyyoon or the salafis adhere to a methodology opposed to that of the intoxicated Soofees and grave worshippers, who invent and innovate into the religion that for which Allaah sent down no authority.

Similarly, in the arena of da’wah (calling to Allaah) and current affairs, the Salafis are distinguished from the innovated and pretentious methodologies of the political activists, who under the guise of following the Salaf and the contemporary Ulamaa, rouse the emotions and sentiments of the common-folk, take them away from the firmly established scholars and merely call to themselves.

Shaikh Saalih al-Fawzaan – may Allaah preserve him – said, The reasons for disunity are many. From amongst the main causes are: Firstly, opposing the manhaj (methodology) of the Salaf, the Companions of Allaah’s Messenger and those who follow them. So the Salaf had a manhaj that they adhered to; a manhaj in aqeedah (creed), a manhaj in da’wah (calling to Allaah), a manhaj in enjoining good and forbidding evil, a manhaj in how to judge between people. This manhaj, in all situations, was based upon the Book of Allaah and the Sunnah of our Messenger . [Wujoob ut-Tathabbut fil-Akhbaaar p.18]

He taught them what they needed to know with regard to the social behaviour with the people, such as kindness to parents, keeping ties of kinship, good companionship with friends and neighbours and other than this.He taught them how to conduct themselves in matters of buying and selling, pawning, leaving deposits, leasing, renting, giving and receiving donations, and other such matter, to such an extent that Abu Dharr(rta) said: “Indeed the Messenger of Allaah passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it” (2)

Foundations of the Deen

Salmaan al-Farsee (rta) narrated that it was said to him:Your Prophet has taught you everything, even how to relieve yourselves?So he said to them:”Yes indeed! And he has prohibited us from facing the qiblah (direction of prayer) whilst relieving ourselves…”(3) Along with this, he also taught them the foundation of all these acts of worship, manners and social interactions.

This foundation being what the worshippers hold as ‘aqeedah (belief) concerning Allaah-the deity who is worshipped and who alone deservs to be worshippped -regarding His Dhaat (Essence), His Names, His Attributes and His Actions, and what follows from this regard to His Universal Laws and His prescribed Laws, which is based upon His ultimate Wisdom and utmost mercy.The Companions learnt all this from the Prophet, clearly and without any ambiguity, and all this was built upon the complete “Tawheed” of Allaah (to single out Allaah alone for worship), having as its foundations two great pillars: Affirmation and Negation.

As for affirmation: It is affirming what is due to Allaah-the Most High-from the rights of His Lordship, worship, and His names, attributes and actions.

As for negation: Then it is negating any partners to Allaah-the Most High-in all that is due to Him.

The People of Sunnah

Those who followed in goodness (ie in aqeedah and manhaj) from those who reached the period of the companions , or those who came after them from the Imaams of guidance-who deserved the Pleasure of Allaah – remained upon this path, as Allaah-the Most High-said:

“The first to embrace Islaam from the Muhaajireen(those who migrated from Makkah to al-Madeenah) and the Ansaar(those who lived in al-Madeenah and aided them after migration) and those who follow them in goodness(correct aqeedah and manhaj).Allaah is well pleased with them, as they are well pleased with Him.He has prepared for them Gardens beneath which rivers flow, to dwell therein forever.This is the suporeme achievement”(4)

Then they were followed by those who came later, being blind to the truth, or pretending to be blind to the truth.So they went astray and led others astray either due to inabilities or shortcomings, or due to enmity and oppression. They innovated in the Deen of Allaah -the Most High – that which did not belong to it, in matters of aqeedah (beliefs), ibaadah (acts of worship) and sulook (manners).They did this by altering the texts of the Book and the Sunnah; and of it was possible, they rejected them entirely!

Brief History of the Innovated Sects

Shaykh ul-Islaam Ibn Taymiyyah ( d.728H) said: “And know that most of the innovations connected to ‘uloom(sciences) and acts of worship occured in this Ummah at the end of the period of the Rightly guided Khaleefahs; just asa the Prophet informed, when he said: “Those of you who live long after me will see a great deal of differences. So Hold fast to my Sunnah and the Sunnah of the Rightly Guided Khaleefahs after me”…So when the period of the Rightly Guided Khaleefahs had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and Deen.So during the end of the rule of ‘Alee (rta) – the innovation of the Khwaarij (5) and Raafidah (6) appeared; this being connected to the issue of leadership and khilaafah, and what was connected to this from actions and Shareeah rulings.

The kingship of Mu’aawiyah was a kingship of mercy, so when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it: the killling of al-Husayn in Iraaq, the fitnah of the people of Hurrah in al-Madeenah and the seige of Makkah when ‘Abdullah ibn az-Zubayr made his stand. Then Yazeed passed away and the Ummah split-up. Ibn az-Zubayr in the Hijaaz, Banu Hakam in ash-Shaam (Syria, Jordan and Palestine) and the jump to power of Mukhtaar ibn Abee’Ubayd and others in ‘Iraaq. All of this took place at the end of the period of the Companions, when there only remained the likes of ‘Abdullah ibn ‘Abaas, ‘Abdullah ibn Umar, Jaabir ibn ‘Abdullah, Abu Saeed al-Khudree and others. The innovations of the Qadarriyah (7) and the Murjiah (8) then occured and it was refused by those Companions who remained, as they had, along with others, refuted the innovations of the Khawaarij and the Raafidah.

A Brief Summary

Ibn al-Qayyim (d.751H) (rh) said: “The innovation of the Qadariyyah started at the end of the period of the Companions. So those that remained at the end of the periods of the Companions.So those who remained at that time, such as ‘Abdullah ibn Umar, Ibn Abbas, and their like, oppsed and refuted it. Then the innovation of the Murjiah occured, after the period of the Companions, so those of the major ‘Tabiyoon who faced it, refuted it.Then came the innovation of the ‘Jahyimmah’ (9) after the passing away of the Tabbi’oon. Its evil reached alarming proportions and the matter had become dire during the age of the Imaams such as Ahmad (d.241H) and those with him.There appeared after this, the innovation of hulool (incarnation), this appeared with, and in the time of al-Hallaaj.

So whenever Shaytaan brought about an innovation from these innovations, or from other than them, Allaah established from His party an army, those who refuted it and warned the Muslims against it-all for the sake of sincerity and sincere advice for Allaah, His book, His Messenger and the people of Islaam”(11)

Compilation of the Aqeedah

Al-Haafidh Ibn Hajr (d.852H) (rh) said: “From that which occured was:compilation of hadeeth, then tafseer, then the compilation of issues of fiqh (jurisprudence) eminating from pure opinion, and then the compilation of matters related to actions of the heart.

As for the firts matter; it was opposed by ‘Umaar, Abu Moosaa and a few others whilst the majority allowed it. As for the second:It was oppsed by a group from the Tabioon such as Imaam ash-Sha’bee(d.104H) and a small group. Imaam Ahmad’s opposition of this intensified.

Also from that which occured was the compilation of the sayings about Usool ud-Deen (fundamentals of the Deen). Some embarked to affirm it (ie the attributes of Allaah), whilst others negated it. The former went to the extent of making tashbeeh (resembling Allaah to his creation), whilst the latter went to the extent of making ta’teel (denying the attributes of Allah). The rejection of this from the Salaf such as Abu Haneefah(d.150H), Abu Yoosuf(d.182H) and ash-Shaafiee(d.204H), and their sayings with regards to censuring the people of Kalaam (philosphical speech and theology) is well known. The reason for such censure was that the people of ‘Kalaaam’ spoke about those matters which both the Prophet and his Companions remained quiet about. It is established from Maalik(d.179H) that there did not exist at the time of the Prophet nor that of AbuBakr (rta) or Umar (rta), anything from these desires – meaning: the innovation of the Khawaarij, the Raafidah and the Qadiriyyah. Indeed, those who came after the first three excellent generations expanded upon matters which the Imaams of the Tabioon and those who followed them, rejected.

The people of Kalaam did not content themselves, until they filled the Deen with issues and the sayings of the philosphers. They made this philoshopy the basis and the fundamental principle to which everything was refered back to, and all that which opposed it from the narrations (of the Prophet, his Companions and the Salaf who followd them) then ta’weel (false interpretation ) was made of them, even if they were averse to the result. Nor did they content themselves with just this.They claimed that what they had compiled was the noblest branch of knowledge and the most deserving to be acquired; and that those who did not use what they had laid down, then they were from the laymen and the ignorant ones.

So delight is for the one who clings to what the Salaf were upon, and distances himself from the innovations that the khalaf (the latecomers who oppsed the aqeedah and manhaj of the Salaf) introduced.However, if one cannot keep away from it, then let him take only that which he needs and let the way of the Salaf be his intended goal.”(12)

Notes

(1)From the Shayk’s introduction to his book:Taqreebut-Tadmuriyyah (pp.7-14) -slightl edited.

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(2) Saheeh:Related by Ahmad (5/153), at-Tiyaalasee(n0.479)and at-Tabaranee in al-Kabeer(no.1647).Its isnaad is saheeh)

(3)Related by Muslim(1/152) and Abu Dawood(no.8)

(4)Soorah at-Tawbah 9:100

(5)The Khawaarij were the first sect in Islam to split from the way of the Prophet and his Companions.They arose in the khilaafah of ‘Alee (rta) making khurooj (rebellion) against him, before the arbitration between him and Muawiyah (rta).From their false aqeedah (beliefs) is:allowing rebellion against the legitimate Muslim ruler-whether pious or wicked , and declaring the Muslim to be kaafir (disbeliever) due to a commission of a major sin. They were discussed by the Prophet as the Dogs of Hellfire. Refer to Maqaalaatul-Islaamiyeen(1/168) of Abul-Hasan ash-Asharee, al-Bidaayah(8/22-44) of Ibn Katheer and Fathul-Baree(12/282-302) of Ibn Hajr.

(6) The Raafidah (the rejectors) are an extreme sect of the Sheeah who rejected Zayd ibn Alee ibn ‘Alee ibn al-Husayn due to his refusal to condemn Abu Bakr and Umar (rta).They rapidly deteriorated in ‘aqeedah’, morals and Deen-until the present day-where their beliefs are those represented by the Ithna Ashariyyah Shee’ahs of Iraan. From their false beliefs are: declaring all but three or five of the companions to be disbelievers, the belief that their imaams have knowledge of the Unseen past, present and future, considering the imaamah to be one of the main pillars of eemaan (faith) and the incompleteness of the Quraan. Refer to: Maqalaatul-Islamiyeen (1/65), al-Farq baynal-Firaq (no.21) of Abdul-Qaahir al-Baghdaadee and Talbees Iblees (pp.94-100) of Ibn ul-Jawzee.

(7)The Qadariyyah are the follwers of Mabad ibn al-Juhanee, and from their false beliefs are; that Allah has no prior knowledge of anything until it come into existence; that it is people -and not Allah -who are creators of their own actions, denying aqeedah in the Punishment of the Grave, and denying that the authentic hadeeth is an evidence for the aqeedah, unless it is related in mutaawatir form. Refer to al-Milal wan-Nihal(1/72) of ash-Shahrastaanee and Sawnul-Mantaq wal-Kalaam (p.160) of as-Suyotee.

(8) The Murjiaah are those who reject that actions are a part of eemaan (faith) and they say that eemaan is affirmation of the heart and atatement of the tingue only.The extreme from amonngst them limit eemaan to belief of the heart only .They also deny that eemaan increases and decreases.Refer to al-Maqaalat (1/214) and al-Farq baynal-Firaq (p.202)

(9) The Jahyimmah are the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta’teel (denial of Allah’s attributes) either directly, or by twisting the meaning of Hand of Allah to mean:His power and generosity. They also deny that Allah is above creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not ever-lasting. Refer to ar-Radd ‘alal-Jahyimmah by Imaam Ahmad and also ad-Daarimee and al-Ibaanah (p.141) of Abdul-Hasan al-Assharee.

(10) Majmooul-Fataawaa (10/354-368) of Ibn Taymiyyah.

(11) Tadheeb Sunan Abee Dawood (7/61) of Ibn al-Qayyim.

(12) FathulBaree (13/253) of Ibn Hajar al-’Asqalaanee.

(13) Ar-Radd ‘alal-Jahyimmah waz-Zaanadiqah( p.2) of Imaam Ahmad.

The Messenger informed Mu’adh bin Jabal, when he was going to the land of Yemen, “You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah. If they acknowledge Allah, then inform them that Allah has obligated upon them five prayers during their days and nights.” [Al-Bukhari, Muslim]

This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to each the people iman and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.

Jundub Ibn Abdullah al-Bajaly said, “We learned iman (faith) and then we learned the Quran and it increased our iman.” Abdullah ibn Umar said, “We lived during an instant of time in which one of us would receive faith first before receiving the Quran and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Quran before iman and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital].”

That is the manner in which the Prophet brought up his companions: Iman first and then the Quran. This is similar to what Imam Abu Hanifa pointed out: Understanding in the religion first (i.e. tauheed) and then understanding in the science (i.e. the shariah).

The beliefs must be corrected first, then follows all of the other aspects of the religion.

And Imam Ash-Shafi`i said, “That a servant meets Allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs.”

Al-Aqidah linguistically is derived from the term aqada. In Arabic, one states, “Aqada the rope” when the rope is tied firmly. And, “Aqada the sale” or “He settled the sale” when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, “And as for those whom your right hands have made a covenant (Ar., aqadat)” [Al-Nisa 33]. And Allah also says, “But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, “And break not oaths after the assertion of them” [An-Nahl, 91]. If one says, “Aqadtu such and such,” it means his heart is firm upon such and such.

Therefore, al-aqidah or al-itiqad according to the scholars of Islam is: The firm creed that one’s heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.

Imam Abu Hanifa called this great subject al-Fiqh al-Akbar (“The Greater Understanding”) and the understanding of the religion. He called the science of law (Ar., shariah) the understanding of the science. Many scholars of Islam use the word tauheed for all matters that a person must believe in. This is because the most important of these matters is the basic tauheed that is contained in the phrase, “There is none worthy of worship except Allah.”

Tauheed, according to them, may be divided into two categories: tauheed of cognition and affirmation and tauheed of purpose and deeds.

Tauheed of cognition and affirmation is the tauheed of the Oneness of the Creator and the tauheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tauheed of purpose and deeds is tauheed of lordship or that none should be worshipped except Allah [i.e., He is the only One worthy of worship].

The scholastic theologians (Ar., kalaamiyoon) – and what will explain to you who the scholastic theologians are – call this great subject “the root of the religion” and they call the law “the branches of the religion”. This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. All of them give it a name or adjective according to their needs.

But what is the name the Quran gives to this matter?

The Quran gives the grave matter the name iman. Allah says in the Quran, “And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen…” [Al-Shura, 52].

The general concepts that the heart of the believer must be firm about are the “pillars” of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam. Iman, in this manner, incorporates Islam.

If iman was simply knowing the facts in one’s heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the

lord is Allah and that none has the right to be worshipped but Him. Allah says, "He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." [al-Isra, 102]. – Although they knew the truth, they did not put it in practice by turning their `ibadah to Allah Alone].

In the hadith of Gabriel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, “What is iman?”, he said, “To believe in Allah and His angels and His books and His messengers and the Last Day and predestination of good and evil.”

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This includes the four imams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhari, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following.Imam Abu-Hanifa said, “The understanding of faith is better than understanding of the science.” What he meant by faith is tauheed and what he meant by science is the shariah. He put the understanding of tawheed before the understanding of the shariah.

And Shaikh al-Islam al-Haruwi al-Ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-Sunnah, “The first obligation upon the slave is the knowledge of Allah. This is proven by the hadith of Muadh, when the Prophet said to him, ‘You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allah. If they gain the knowledge of Allah, then tell them that Allah obligates upon them five prayers during the day and night…”

From this premise did the great scholars of Islam precede. Ponder, for example, what Imam Muhammad ibn Ismail al-Bukhari did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allah; one will see that from his detailed knowledge and understanding of this religion, this great Imam began his book with “The Beginning of Revelation” and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allah have mercy on him, to point out that the first obligation upon a human being is faith or Iman and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqidah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

1) Allaah the Most High says: Those who believe and do not mix their belief with dhulm, they are those upon whom is security and they are the rightly guided. [6:82] From ‘Abdullaah ibn Mas’ood, who said: When this verse was revealed, some Muslims began to grieve, and said: ‘Which of us does not do dhulm (oppression) to his soul?’ The Messenger of Allaah said: “It is not that, verily it is shirk, have you not heard the saying of Luqmaan to his son: Oh my Son! Do not make shirk with Allaah. Verily, shirk is a great dhulm. [31:13] [Bukhari & Muslim]This verse gives glad tidings to the believers, those who single out Allaah alone for worship, those who do not mix their belief with shirk. Rather, they are far from it, they have complete security from the punishment of Allaah in the Hereafter and they are the rightly guided in this world.

2) The Prophet said: “Imaan consists of sixty something branches, the highest of them is the saying ‘Laa ilaaha illa Allaah; and the lowest of them is to remove something harmful from the road.” [Muslim]

3) Shaikh ‘Abdullaah Khayaat mentions in his book entitled Daleel ul-Muslim Fil I’tiqaad wat-Tat-heer. “Because of the human nature of man and due to his lack of infallibility, his feet slip and he falls into disobedience to Allaah. When he is from the people of tawheed, pure from the blemishes of shirk, and he singles out Allaah alone for worship, and he is sincere in saying ‘Laa ilaaha illa Allaah’ it becomes the greatest factor for his happiness and an expiation for his sins and an elimination of his evil deeds, as has come in the hadeeth of the Messenger of Allaah: ” Whoever testifies that none has the right to he worshipped except A llaah, alone without any partners and that Muhammad is His slave and His messenger and that ‘Eesaa is a slave of Allaah, and a Word delivered to Maryam and a Spirit from Him, and that Paradise is true and the Fire is true, Allaah will enter him into Paradise in accordance to his deeds.” [Bukhari & Muslim]

Verily, ‘Laa ilaaha illa Allaah’, the testification that the Muslim testifies with, is the foundation necessary for his entrance into Paradise, the place of comfort, even if some of his actions had defects and shortcomings. As has come in the hadeeth Qudsee, Allaah, the Most High, says: “O Son of Aadam, verily If you were to come to Me with the equivalent of the earth full ofmistakes and then meet Me without associating partners with Me in anything then Iwould give to you its equivalent amount of Mercy.) [Hasan - Tirmidhi & ad-Diyaa]

Meaning: If one of you came to Me with an equivalent amount of the earth full of sins and disobedience, but you died upon tawheed, then I would forgive your sins. It is reported from the Prophet that he said: “Whoever meets Allaah without having associated with Him in anything will enter Paradise and whosoever meets Him associating partners with him in anything will enter the Fire. ” [Muslim]All these narrations clearly show the excellence of tawheed, for it is that by which the happiness of the slave is achieved and the best means for the expiation of his sins and the elimination of his mistakes.”

1) Verily, Allaah has created the world and everything in it in order to worship Him alone. He sent the Messenger to call the people to Tawheed and the Noble Qur’aan is concerned with the aqeedah of tawheed in most of its chapters, and it explains the harm of shirk for the individual and the society. Shirk is the reason for destruction in this life and the reason for eternal destruction in the Fire of the Hereafter.