Archive for August, 2007

• summary • of • the • deviation • of • the • madkhalee • ‘salafiyyah’ •

August 31, 2007

The Madaakhilah are the name of a sect which ascribes itself to Salafeeyah. They are named after Rabee’ bin Haadee al-Madkhalee (from the Madkhalee tribe). Just like the Ashaa’irah are named after Abul-Hasan al-Ash’aree (from the Ash’aree tribe).

They have been named other things too:

Jaameeyah: named after Muhammad Amaan al-Jaamee, a scholar from Africa, who started some of the criticisms of scholars, students, and callers early on. I personally don’t like this name, because Muhammad Amaan al-Jaamee is not as well known as Rabee’, nor does he hold as high a place amongst the sect, nor was he as extreme as Rabee’.

Salafeeyah Jadeedah: Neo-Salafeeyah.

Jamaa’at at-Tabdee’ wal-Hijrah: The group of declaring others innovators and boycotting.

Ad’iyaa’ as-Salafeeyah: Salafee claimants.

Khuloof: Which means those who came after (the Salaf), in reference to the Hadeeth in Saheeh
Muslim, “Then there will come Khuloof, who will say what they do not do, and do what they were not ordered, sowhoever does Jihaad against them with his hand, then he is a believer…”

Salafeeyoon Ahl al-Walaa‘: Those with alliance/friendship [to the government] Salafees. This term was coined up by a group of Madaakhilah in a research paper that they wrote for the interior minister of Saudi Arabia, to help him against “the callers to revolution.” The label has also been used against them by some of the scholars.

Murji’at al-‘Asr: The Murji’ah of the era, due to the fact that Irjaa’ runs rampand amongst their followers, although it is not their most unique trait. I prefer to call them Madaakhilah, because the person who spread their corrupt call east and west was Rabee’, May Allaah Give him what he deserves. He is also the most famous of their scholars.

As for their most unique trait (not their worst), I personally believe that to be their exaggerated and extreme understandings of Jarh and Tabdee’. Jarh is the science of disparaging narrators due to deficiency in their trustworthiness. This was practiced by the scholars so as to know from who Hadeeth can be accepted from, and from who should it be rejected. They also used it in the later generations in the sense from who can knowledge be taken from. Tabdee’ is to declare someone an innovator.

This extremity is most clear in their wrong application of the principle “whoever does not declare the innovator to be an innovator then he is an innovator.” So they misapply this principle as the Takfeeree groups misapply the correct principle “whoever does not declare the Kaafir to be a Kaafir then he is a Kaafir.” The starting point for the average and typical Madkhalee (layman or scholar) is Sayyid Qutb. Whoever does not declare him to be an innovator, then he is an innovator. Whoever does not declare the one who abstained from Tabdee’ of Sayyid, to be an innovator, then he also is an innovator, and onwards, until noone is left on the earth except the few members of their sect.

Due to their extremism, they followed the habits of Ahl al-Bida’ before them, so they further divided into subsects. Those who sided with Rabee’ on some issues, and those who sided with an Egyptian by the name of Abul-Hasan al-Ma’ribee. The division started over Abul-Hasan’s abstaining from declaring certain ndividuals innovators (in addition to other things), and those who abstained from declaring Abul-Hasan an innovator was grouped with him. This includes the Jordanian Madaakhilah who claim to be students of Shaykh al-Albaanee (which has been declared a false claim, by some of those who were close to the Shaykh, such as Aboo Maalik Muhammad Ibraaheem Shaqrah, an ex-Madkhalee).



• do • not • neglect • your • children •

August 28, 2007

Ibn Al-Qayyim wrote:

“…And Al-Bayhaqi narrated from the hadith of Anas who said that, “A man was sitting with the Prophet, so one of his sons came to him, so the man kissed him and sat him in his lap. Then his daughter came to him so he took her and sat her to his side. So the Prophet said, ‘You were not just between them.'” And the Salaf used to like to be just between their children when kissing them.

And some of the people of knowledge said that Allaah Ta’aalaa will ask the parent about his child on the Day of Resurrection before asks the child about his parent. So just as the father has a right upon his son, the son has a right upon his father, as Allaah said, “And We have enjoined on man to be good and dutiful to his parents” [Al-‘Ankabut:8]. Allaah Ta’aalaa said, “Ward off from yourselves and your families a Fire whose fuel is men and stones” [At-Tahreem:6].

Ali bin Abi Taalib said, “Teach them and discipline them.” And Allaah Ta’aalaa said, “Worship Allaah and join none with Him in worship, and do good to parents” [An-Nisaa:36]

And the Prophet said, “Be just between you children.” So Allaah’s order to the parents towards their children precedes the order to the children towards their parents. Allaah Ta’aalaa said, “And kill not your children for fear of poverty” [Al-Israa’:31]. So the one who neglects teaching his child that which will benefit him, and leaves him [i.e. the child] in vain, then he has wronged him in the most utmost way. And indeed most children’s corruption came from their parents and their neglect of them and their failure to teach them the obligations of this Religion and its Sunan. They caused the children to be lost while they were young, so they don’t benefit themselves or their parents when they grow older– just as some fathers criticized their son over his undutifulness so he would say: “O father, you were not dutiful to me while I was young, so I was not dutiful to you while you are older; you neglected me while younger so I neglected you as an old man.”

– Ibn Al-Qayyim in Tuhfat Al-Mawdood Bi Ahkaam Al-Mawlood, pp 160-161.

Chapter 15: “The Obligation of Disciplining the Children and Teaching Them, and Being Just Between Them”

• the • greatest • blessing •

August 27, 2007

The Greatest Blessing

Written by the martyred Shaykh, Abdullāh bin Muhammad Ar-Rashūd

May Allāh have Mercy upon him

My Mujāhid Brother:

The Muslim feels much happiness with the blessings that Allāh causes to transpire to him and motivate him and remind him of the greatness of Allāh’s bounty upon him. And although not every blessing is a blessing in reality – for it might be a trial for the slave and an enticement for him, or other than that – there remains the blessing of the honors that are indisputably nothing but the Grace which our Lord, عزّ وجل, bestows upon the best of His creation, and the most beloved of them to Him was our Prophet Muhammad, صلى الله عليه وسلم.

Indeed it is the blessing of “maintaining steadfastness” and not being affected by the misguidance and deception of those who are astray, as Allāh Ta’ālā says,

وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

Had not the Grace of Allāh and His Mercy been upon you (O Muhammad), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allāh has sent down to you the Book (The Qur’ān), and Al-­Hikmah (the Prophet’s Sunnah), and taught you that which you knew not. And Ever Great is the Grace of Allāh unto you (O Muhammad) [1]

And in the Chapter that follows it, Allāh عزّ وجل says, warning His Prophet about these misguided pursuers of Fitnah:

وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللّهُ إِلَيْكَ فَإِن تَوَلَّوْاْ فَاعْلَمْ أَنَّمَا يُرِيدُ اللّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِّنَ النَّاسِ لَفَاسِقُونَ

And so judge (you O Muhammad) between them by what Allāh has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allāh has sent down to you. And if they turn away, then know that Allāh’s Will is to punish them for some sins of theirs. And truly, most of men are Fāsiqūn (rebellious and disobedient to Allāh) [2]

And despite the fact that the believer of all time periods understands the greatness of this virtue, it is the believer during the period of estrangement (Ghurbah) that [reaches] the highest degree of absorption and understanding of the greatness of this Divine blessing, especially when he sees the plenitude of those around him who lapsed without attaining what [they] sought after – and there is no Might or Power except with Allāh. So these situations increase the believer in faith and in deference, and they increase him in his turning to and his need of Allāh, and they increase him in contempt and scorn for himself.

Exactly as the Companions, may Allāh be pleased with them, used to act.

So you see, for example, the guided and directed Imām, the legal expert, [the one] who was given the glad tidings of Paradise and Deliverance – ‘Umar Bin Al-Khattāb, may Allāh be pleased with him, was copious in his weeping over himself and his fear over himself from the sources of hypocrisy, so he would say to Hudhayfah, may Allāh be pleased with him, “I ask you by Allāh, did the Messenger of Allāh count me as one of the hypocrites?”

And Ibn Abī Mulaykah said, “I met thirty of the Prophet’s companions, صلى الله عليه وسلم, and all of them feared for himself from hypocrisy.”

So because of this, they were, may Allāh be pleased with them, the best of the people in action, and the most copious of them in fear, and the most severe of them in accounting themselves due to the glorification of Allāh that was established in their hearts, and their knowledge of His being entitled to a hundred times the worship and submission that the slaves perform.

And due to this Divine consciousness in their hearts, may Allāh be pleased with them, the Messenger of Allāh, صلى الله عليه وسلم, made their methodology the standard next to which no other is acknowledged. So in the Hadīth, “‘And this Ummah will divide into 73 sects, all of them in the Hellfire except one.’ So they [the Companions] said, ‘Which one is it, O Messenger of Allāh?’ He said, ‘Those who were upon what I and my companions are upon today‘” [3]. And because of this, the one who seeks to take an example should take them as an example, may Allāh be pleased with them, especially if the strangeness of the Religion heightens and the helpers and the supporters are few in number.

The Strangeness of the Religion:


• take • that • sami • yusuf! •

August 20, 2007

Shaykhul -Islaam ibn Taymiyyah (rahimahullaah) said:

“I know that in the ‘golden age’, the first and best three centuries, in the Hijaaz, Syria, Yemen, Egypt, Maghrib, ‘Iraq, Khorasan, none of the religious and righteous people, the ascetics and those who worshipped Allaah much, would gather to listen to this whistling and clapping and drum-beating and so on. This was innovated after that at the end of the second century, and whenever the imaams saw it, they denounced it.”

As for these anaasheed which are described as “Islaamic” but are accompanied with musical instruments, giving them this name lends them some measure of legitimacy, but in fact they are singing and music, so calling them Islaamic nasheeds is falsehood and deception. They cannot be a substitute for singing, as an evil thing cannot be substituted for another evil thing. We should replace something evil with something good. Listening to it on the grounds that it is Islaamic and an act of worship is bid’ah, and Allaah does not allow this. We ask Allaah to keep us safe and sound.”

Source: Ibn Taymiyyah’s Al Fataawaa #11/569

• imaam • abdul-wahhaab’s• letter • after • his • conquest • of • Makkah •

August 16, 2007

Ash-Shaykh ‘Abdullaah ibn ash-Shaykh Muhammad ibn ‘Abd al-Wahhaab (rahimahumallaahu ta’aalaa) said:

In the Name of Allaah, the Most Gracious, the Most Merciful.

All praise is due to Allaah, the Lord of all that exists, and may blessings and peace be upon our trustworthy Prophet Muhammad, and upon his family and his Sahaabah and the Taabi’een. To proceed:

We, the assembly of the ghazw (military expedition) of the muwahhideen, when Allaah blessed us – and to Him is due all praise – with entering Makkah al-Musharrafah at midday on yawm as-sabt (Saturday), the eighth day of the month of Muharram al-Haraam in the year 1218 after the Hijrah, after the chiefs of Makkah, its ‘ulamaa’ and all of its general public had sought the covenant of security from the ameer of the ghazw, Sa’ood; after they had previously agreed with the leaders of the hajeej and the ameer of Makkah to fight him or to make a stand in the Haram, to prevent him from the House; so when the troops of the muwahhideen marched against them, Allaah cast fear into their hearts, so they scattered in disarray, each one of them considering retreat their best option;

And the ameer at that time offered the covenant of security to everyone in al-Haram ash-Shareef, and we entered, our slogan being the talbiyah, in safety, our heads shaved and trimmed, not in fear of anyone of the creation, rather of the Master of the Day of Judgement;

And from the time that the troops entered the Haram, in their great numbers, self-controlled, well-mannered, without cutting down any tree, nor chasing any game animals, nor shedding any blood except for the blood of the hady, or whatever animals Allaah had made lawful according to the legislated manner;

And when our ‘Umrah was completed, we gathered the people on the morning of yawm al-ahad (Sunday), and the ameer (rahimahullaah) proposed to the ‘ulamaa’ that which we seek from the people and for which we fight them, which is: the purity of tawheed for Allaah ta’aalaa alone. And he informed them that there is no disagreement between us regarding anything except for two matters:

The first of them being the purity of tawheed for Allaah ta’aalaa, and the understanding of the types of ‘ibaadah, and that du’aa’ is one of them, and clarification of the meaning of the shirk due to which our Prophet Muhammad (sallallaahu ‘alayhi wa-sallam) fought the people, and his call continued for a long period of time after the Prophethood to that tawheed and to the abandoning of attributing partners with Allaah, all of that before the other four pillars of al-Islaam were made obligatory.

And the second matter is al-amru bil-ma’roof wan-nahyu ‘anil-munkar (commanding the good and forbidding the evil), of which nothing remains among them except its name, its effects and meaning having been erased.

So they agreed with us regarding the goodness of that which we are upon, in general and in detail, and they gave the bay’ah to the ameer upon the Book and the Sunnah, and it was accepted from them and they were all pardoned. So he did not put the slightest pressure on a single one of them, and he continued to treat them all with the utmost kindness, especially the ‘ulamaa’.

So we explained to them in that meeting, before they departed from us, the evidences for what we are upon, and we sought from them sincere advice, reminder, and explanation of the Truth.

And we informed them that the ameer clearly stated in their meeting that we would accept anything for which they brought a clear evidence from the Book, or the Sunnah, or an athar from as-Salaf as-Saalih, such as al-Khulafaa’ ar-Raashideen whom we are commanded to follow by his saying (sallallaahu ‘alayhi wa-sallam): “You must follow my Sunnah, and the Sunnah of the rightly-guided Khulafaa’ after me.” Or from the four mujtahid imaams and those who received knowledge from them, until the end of the third generation, in accordance with his saying (sallallaahu ‘alayhi wa-sallam): “The best of you are my generation, then those who follow them, then those who follow them.”

And we informed them that we are with the Truth, wherever it goes, and followers of the clear evidence, and we do not care if that means opposing what those before us were upon, and they did not reject any of that.


• benefit • of • the • day • magazine •

August 14, 2007

Issue #4: Rajab

 To Download


• say • no • to • the • oppressor •

August 8, 2007

Penned by: Shaykh ‘Umar Abdur-Rahmān

May Allāh free him and cure his ailments

In the Name of Allāh, the Most Beneficent, the Most Merciful

“The leader of the martyrs, Hamzah Bin Abdil-Muttalib, a man who stood up to an unjust leader, so he commanded him [with good] and forbade him [from evil], and he killed him.”

O defiant Muslims of Egypt. I feel the approach of the appointed time, and the proximity of the meeting with Allāh, and I must leave behind a will.

So here it is for you, O most beloved of the people to my heart…

Here it is for you, O my family, relatives, and kindred…

Here it is for you, from the depths of my heart, purely and sincerely for the Face of my Lord…

Here it is for you, mixed with my tears; it wishes that my blood would engrave it…

Say no to oppression.


Say it, O scholars of Egypt – No.

No… to the absence of our Sharī’ah for 70 years.

No… to all who allege that the Sharī’ah is enforced in Egypt!

Where is the Sharī’ah in the secular constitutions?! Where is the Sharī’ah in the usury-filled economics?! Where is the Sharī’ah in the disengaged media?! Where is the Sharī’ah in peace and in war and in education and in the administration of justice?!

If you find that the Sharī’ah has no share or allotment in all of these, then you are not our rulers, and upon us there is no listening or obedience to you.

Say it, O honorable administrators of Egypt… No.

No… to one dictatorship, and one party, and one opinion.

No… to the lowly subordination of international law; indeed the time is ripe for the Divine Sharī’ah.

No… to twelve years of the emergency and terrorist laws.

No… to invalid military courts and unjust, arbitrary detentions.

No… to the violation of the rights of the Muslims that are witnessed by every involved institution at every moment.

Say it, O judges of Egypt… No.

No… We will not be judges that lead to the Hellfire, but rather judges that lead to Paradise, by the Permission of Allāh.

No… We will not rule upon the best of Egypt’s youth except with the Justice that was revealed by Allāh:

وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ

…and that when you judge between men, you judge with justice [1]

وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّه

So judge between them by what Allāh has revealed [2]

Those that oppress these youth are not of us… those that rule for their hangings are not from us… those that please their rulers by displeasing their Master and Protector are not from us.


• the • messenger • of • Allah • was • sent • with • four • swords •

August 6, 2007

Ali, may Allah have Mercy upon him, said:

“The Messenger of Allah was sent with four swords.

1) A sword for the mushrikeen (polythiests)

“Freedom from (all) obligations (is declared) from Allâh and His Messenger (SAW) to those of the Mushrikûn, with whom you made a treaty. So travel freely (O Mushrikûn) for four months (as you will) throughout the land, but know that you cannot escape (from the Punishment of) Allâh, and Allâh will disgrace the disbelievers. And a declaration from Allâh and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah) that Allâh is free from (all) obligations to the Mushrikûn and so is His Messenger. So if you (Mushrikûn) repent, it is better for you, but if you turn away, then know that you cannot escape (from the Punishment of) Allâh. And give tidings (O Muhammad SAW) of a painful torment to those who disbelieve. Except those of the Mushrikûn with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty to them to the end of their term. Surely Allâh loves Al- Mattaqûn. Then when the Sacred Months have passed, then kill the Mushrikûn wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and perform As-Salât, and give Zakât, then leave their way free. Verily, Allâh is Oft-Forgiving, Most Merciful.”

[at-tawbah : 1-5]

2. A sword for the people of the book

“Fight against those who believe not in Allâh, nor in the Last Day, nor forbid that which has been forbidden by Allâh and His Messenger and those who acknowledge not the religion of truth (i.e. Islâm) among the people of the Scripture (Jews and Christians), until they pay the Jizyahwith willing submission, and feel themselves subdued”

[at-tawbah: 29]

3. A sword for the transgressors

“…But if one of them rebels against the other, then fight you (all) against the one that which rebels…”

[al-Hujuraat : 9]

4. A sword for the munaafiqeen (hypocrites)

“O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them, their abode will be Hell, and worst indeed is that destination.”

[at-Tahreem : 9]

– Abu Qataadah’s Ma’aalim at-Taa’ifah al-Mansurah p. 11

• but • the • hujjah • hasn’t • been • established • on • them! •

August 5, 2007

A question was posed to shaikh Abu Baseer at-Tartusi on the hujjah not being established on the rulers. He replied:

“The Tawagheet Leaders are more knowledgble then Iblees about Islam, do you have to establish evidence upon the person who knows already? you establish evidence on the person who is Jahil who does not know, for example someone who is disabled and not able to access knowledge, these type of people we establish Hujjah against, we said that the person who knows or who is able to know has no excuse of ignorancy, this person is rejecting to find out what Allah (swt) says, these people you do not have to establish Hujjah against. We find the Books of Ibn Taymiyyah and the Quran al-Kareem itself with the official stamp of the Kings of Saudi Arabia! By putting this condition of Hujjah upon leaders you are stopping the Hukm of Allah (swt) coming and being applied upon them. The one who does intercession for stopping the Hukm of Allah (swt) being applied i.e. does not allow to apply the Hudood of Killing the murderer who murdered without just cause, he is becoming a rival to Allah (swt) likewise the people who do let the Hukm of Allah (swt) come upon the leaders are becoming rivals to Allah (swt). How many Ulema do we know that have established Hujjah against the leaders ? have they changed ? not at all, in fact these same Ulema have been imprisoned. To say to establish Hujjah upon these people (Tawagheet Leaders) has no meaning, It is just empty play and they want to stop the rule of Allah (swt) coming upon these people. We have heard this speech for tens of years and every year they come with a new doubt for the Tawagheet these Ulemaa of Irjaa, the only purpose they come with these doubts is to defend the Tawagheet not to please Allah (swt) or stand for his (swt’s) Deen. They call us Kuffar, Takfeeris, Terrorists, Khawaarij in which case they mean we are Kuffar, these same people when they face the Tawagheet with pleasing, polite and soothing speech, they make Takfeer upon the Muslims who want to implement Allah (swt’s) law, they are Murjiah in relation to the Tawagheet and with Ahlul Tawheed they are Khawaarij, one of the attributes of Khawaarij is that they kill the believers and leave the idol worshippers, take positions that are favourable for Islam’s enemies, harsh against the Muslims, mimicking the Khawaarij in their “killing of Islam’s people, leaving the idol-worshippers.””