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View Full Version : Muhammad ibn ‘Abd al-Wahhaab

09-25-2006, 02:43 PM
Muhammad ibn ‘Abd al-Wahhaab – a reformer concerning whom many malicious lies have been told

Why is so much of what is said about Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab so hostile, and why are his followers called *******s?.

Praise be to Allaah.

You should note that one of the ways in which Allaah deals with His chosen slaves is to test them according to the level of their faith, to show who is sincere and who is not. Allaah says (interpretation of the meaning):


[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

2. Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

3. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)”

[al-‘Ankaboot 29:1-3]

Those who are most severely tested are the Prophets, then the next best and the next best, as it says in the saheeh hadeeth of the Prophet (peace and blessings of Allaah be upon him).

If you study the seerah (biography) of the Messenger of Allaah (peace and blessings of Allaah be upon him), you will see that he went through severe tests; he was even accused of being a liar, a sorcerer and a madman; garbage and filth were thrown on his back; he was expelled from Makkah; and his feet bled in al-Taa’if. This was the situation of all the Prophets who were rejected before him (peace and blessings of Allaah be upon him).

Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) suffered the same as other sincere scholars and daa’iyahs, but in the end the message of truth that he brought prevailed. How could it be otherwise? How could the light of truth be extinguished? Think about this man and how Allaah helped him to sow the seeds of Tawheed throughout the Arabian Peninsula and put an end to all kinds of shirk. If this indicates anything, it indicates that he was sincere in his call and made sacrifices for that cause as far as we can tell, and of course his efforts were supported and helped by Allaah.

But the enemies of this call have spared no effort to make false accusations concerning it. They claimed – falsely – that the Shaykh claimed to be a prophet, and that he did not respect the Messenger of Allaah (peace and blessings of Allaah be upon him) properly, and that he condemned all the ummah as kaafirs… and other fabrications and lies that were told about him. Anyone who examines these claims will realize for sure that they are all lies and fabrications. The books of the Shaykh which are widely circulated bear the greatest witness to that, and his followers who answered his call never mentioned anything to that effect. If the matter were as they claim, his followers would have conveyed the same ideas, otherwise they would have been disloyal to him. If you want to know more details about this and to clarify the matter, you should read the book Da’aawa al-Manaawi’een li Da’wah al-Shaykh Muhammad ibn ‘Abd al-Wahhaab by Dr ‘Abd al-‘Azeez al-‘Abd al-Lateef, which will answer all your questions, if Allaah wills.

With regard to calling his followers Wahhaabis, this is just another in a long series of fabrications made up by the enemies of his call, to divert people away from the call of truth and to place a barrier between his call and the people so that the call will not reach them. If you study the story of how al-Tufayl ibn ‘Amr al-Dawsi (may Allaah be pleased with him) became Muslim, you will see the parallels with what happened in the case of Imam Muhammad ibn ‘Abd al-Wahhaab.

Ibn Hishaam narrated in his Seerah (1/394) that al-Tufayl set out towards Makkah, but Quraysh intercepted him at the gates of the city and warned him against listening to Muhammad (peace and blessings of Allaah be upon him). They made him think that he was a sorcerer who could cause division between man and wife… they kept on at him until he took some cotton and put it in his ears. Then when he saw the Prophet (peace and blessings of Allaah be upon him), he thought to himself that he would take out the cotton and listen to him, and if what he said was true then he would accept it from him, and if he what he said was false and abhorrent, he would reject it. When he listened to him, all he could do was become Muslim on the spot.

Yes, he became Muslim after putting cotton in his ears. Those who oppose the call of Shaykh Muhammad ibn ‘Abd al-Wahhaab fabricated lies the same way Quraysh did. Quraysh understood full well that the call of Muhammad (peace and blessings of Allaah be upon him) had the power to reach people’s hearts and minds, so they exaggerated in their lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) in an attempt to stop the truth reaching people. Similarly we see that those who speak against Shaykh Muhammad ibn ‘Abd al-Wahhaab and his followers repeat the same lies that were told against the original call.

You should – if you follow the truth – not pay any attention to these lies and fabrications. You should look for the truth of the matter by reading the books of Shaykh Muhammad ibn ‘Abd al-Wahhaab, for his books are the greatest proof that these people are lying, praise be to Allaah.

There is another subtle point that should be noted, which is that the Shaykh’s name was Muhammad, the attributive of which is Muhammadi. The word ******* is the attributive derived from al-Wahhaab (the Bestower), who is Allaah, as He says (interpretation of the meaning):

“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower [al-Wahhaab]”

[Aal ‘Imraan 3:8]

As al-Zajjaaj said in Ishtiqaaq Asma’-Allaah, p. 126, al-Wahhaab “is the One Who gives a great deal. This form (fa’’aal) in Arabic is indicative of something that is done to a great extent. Allaah is al-Wahhaab (the Bestower) Who gives to His slaves one after another.”

Undoubtedly the path of al-Wahhaab is the path of truth in which there is no crookedness or fabrication, and His party is the one that will prevail. Allaah says (interpretation of the meaning):

“And whosoever takes Allaah, His Messenger, and those who have believed, as Protectors, then the party of Allaah will be the victorious”

[al-Maa’idah 5:56]

“They are the party of Allaah. Verily, it is the party of Allaah that will be the successful”

[al-Mujaadilah 58:22]

Long ago they accused al-Shaafa’i of being a Raafidi (Shi’ah) and he refuted them by saying:

“If being a Raafidi means loving the family of Muhammad, then let the two races (of mankind and the jinn) bear witness that I am a Raafidi.”

We refute the claims of those who accuse us of being *******s by quoting the words of Shaykh Mullah ‘Imraan who was a Shi’i but Allaah guided him to the Sunnah. He said:

“If the follower of Ahmad [the Prophet (peace and blessings of Allaah be upon him)] is a Wahhaabi, then I affirm that I am a Wahhaabi

I reject the association of any other with Allaah, for I have no Lord except the Unique, the Bestower (al-Wahhaab)

Those who were called by the Prophet accused him of being a sorcerer and a liar.”

(See: Manhaaj al-Firqat al-Naajiyah by Shaykh Muhammad Jameel Zayno, p. 142-143.

And Allaah knows best.

Islam Q&A

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09-30-2006, 01:16 PM

At the turn of the Twelfth Century after the Hijrah The eighteenth century CE ignorance and backwardness in all venues of life afflicted the Islamic world. The light of faith had faded from the hearts of many Muslims, and Shari'ah was smeared and distorted, to the extent that many Muslims fell victims to various types of Shirk or polytheism. They ascribed partners with Allah, and indulged in Jaheliyah (state of religious ignorance) similar to that which was rampant before the advent of Islam. Many Muslims in those days believed in the sacredness of certain persons, who were, according to their twisted understanding, capable of granting them provisions, victory, health, etc. Superstition, fables and innovations were abounding. Much wealth and materials were wasted in building tombs and shrines to which they made pilgrimage, and at whose thresholds they offered animal sacrifices. Furthermore, they glorified and worshiped special trees and stones. They sought barakah or blessings from those false Deities. It is a fact that people in Baghdad, for instance, used to seek barakah from a rusted ottoman canon. They would take their children to this canon invoking it to make them eloquent and fluent in speech.

In those days, the Arab peninsula was in an extreme state of division. Every village had its own Emir, and the relations among those villages were enmity-based, not to mention the bitter hostilities that characterized the relationship between the cities and the rural areas. Individuals from the nomadic tribes would seize any opportunity to raid and steal belongings and properties of the dwellers of towns and cities. The pathways and roads were unsafe and travel was treacherous.

From the heart of that chaos, darkness and disorder, a voice was heard, calling the people to return to the purity and beauty of aqueedah or faith, to the pure belief and full servitude to Allah, the tawheed.

That voice was the voice of Shaikh Muhammad ibn Abdul Wahhab (1115-1206 AH/ 1791-1703 CE). He called for the renewal, revival and resurrection of the true aspects and features of Islam that were then blurred or covered by false beliefs and practices. Allah blessed the Shaikh's movement and efforts with success. His teachings widely spread. His following began to grow in numbers.

Muhammad Ibn Abdul Wahhab was born in a tiny village named al-Uyynah in the region of Najd in the Arab peninsula. Najd was at that time a very poor area with scant recourses, remote from the urban centers and big cities and free from any sort of central government.

Mohamed Ibn Abdul Wahhab acquired Islamic sciences from his father who too was a judge and a noted scholar. Then his appetite and yearning for knowledge took him to Madinan in Hijaz region where he acquired Ilm (Islamic Knowledge) from a number of scholars like Muhammad As-Sindi. After that he moved to Iraq where he studied Hadeeth, jurisprudence and Arabic language. His original intention was to travel to Damascus from Iraq, but for some reasons, he could not. Therefore, he went back to his village al-Uyynah, and started propagating his teachings. He called upon his people to abstain from the erroneous and unauthentic religious practices and follow the original deen and Shari'ah that were embraced and practiced by the first and righteous generation of Islam. He criticized and denied their polytheistic practices, rites and inventions, not only theoretically, but he followed up his preaching with deeds. He destroyed the shrines and tombs that were erected on the graves of his people's sacred persons, He felled the trees that were glorified by people.

Soon the efforts of Ibn Abdul Wahhab and people around him started yielding positive results. Many people came to him to learn Ilm. The news of this Shaikh and his teachings hit the neighboring villages and towns. The ruling entities in those areas and heads of the different tribes were worried and fearful of the danger his teachings might pose to their authorities, for it calls for the liberation of people from the darkness of ignorance and from the excesses and oppressions of corrupted and manipulative establishments. And they were just right. So far, their subjects' ignorance was the main guarantee for the survival and continuity of these privileges.

Therefore, the heads of those villages and towns exerted tremendous pressures on the chief of al-Uyynah to expel the Shaikh. The chief eventually succumbed to their demand and asked Shaikh Ibn Abdul Wahhab to leave al-Uyynah. Following his eviction from al-Uyynah the Shaikh headed for the village of ad-Dir'iyah, which was, at that time, under the rule of Muhammad ibn Saud. Not only did Ibn Saud accept the teachings of Ibn Abdul Wahhab and embraced his principles, but he also pledged allegiance to him and his call for the application of the authentic Shari'ah laws, and propagation of the pure Islamic teachings.

Consequently, Shaikh Ibn Abdul Wahhab began contacting the leaders, the judges and the Imams of masajid in the Najd area acquainting them with his dawah. Some of them responded positively to his call, others rejected it and a few even wrote treatises denouncing and ridiculing his teachings. Shaikh Ibn Abdul Wahhab responded by writing back commenting and refuting their objections. In the meantime, the army of Ibn Saud was available to fight or scare those who dare to threat the safety of the Shaikh or try to stop and limit the progress of spreading and teaching the revival of the Islamic dawah. And after a short while the whole region of Najd and the neighboring Eastern regions of Arabia accepted this dawah and became part of the new revival movement of Islam.

Shaikh Muhammad ibn Abdul Wahhab lived to see the prevalence of his principles he was ninety years old when he died. At his death in 1218 CE, the whole region of Hijaz and most of the regions of the Arab peninsula had become unified under the banner of tawheed, the cornerstone of the dawah of Ibn Abdul Wahhab.

Tawheed means denying all deities other than Allah, subhanahu wa ta'ala. And thus, no prophet, sacred person or angel deserves to be worshiped, or submitted to. All must submit only to Allah and to him alone. Tawheed liberates humans from the influence and domination of the clergy or any one who happens to manipulate religion and use it to consolidate power or authority into his hands. It is a 'revolt' against all forms of enslavement, and all attempts to compromise the dignity of the human being. It rubs off traces of psychological defeat so that the Ummah will continue to be capable of renewing itself; firmly believing in the approach it has willingly chosen. Tawheed is the antonym of blind following that hampers renewal. It takes the humans back to Allah's norms and laws that govern the universe. It unifies the human psyche, and realizes the much-required balance between the spiritual aspirations and the worldly inclinations. Tawheed also has practical manifestations: it refines and polishes morals, brings peace of mind and comfort of conscience and strengthens the trust of the believer in Allah, his creator. The utmost sin a man could commit is to associate partners with Allah, and claim or believe that Allah's Attributes and Acts or Ability can be similar to any of His creatures or vise versa. Abdullah ibn Masoud said: "I asked the Prophet, sallallahu alayhe wa sallam," What is the greatest sin ever?" He answered, "The greatest sin is to associate partners with Allah who created you." (Muslim)

The influence of the dawah of Ibn Abdul Wahhab had reached far places in India, Yemen and North Africa, because of the efforts and hard work of many scholars and callers (du'at) who came to know the Islamic teach*ings, revived by the Shaikh, during their visits to Makkah to perform Hajj or Umrah, the minor pilgrimage. They were impressed by the simplicity and nobility of the revivalist dawah of Shaikh Ibn Abdul Wahhab, and took pains to spread it in their countries and everywhere they could.

Finally, I reiterate and stress that there is an important lesson to be learned from the dawah of Ibn Abdul-Wahab and the striking success it achieved. A lesson to be thought of and heeded by those of us who are seeking to restore to the deen its past glory and influence. This lesson is that any Islamic revival movement that aspires to success must be based on the basic fundamentals of Islam as they were specified and practiced by the Prophet, sallallahu alayhe wa sal-lam. At the top of these fundamentals is tawheed which in fact the thread that runs through the entire body of the Islamic system of beliefs and wor*ships. Shaikh Muhammad ibn Abdul-Wahab grasped this fact and held it dearly and served it unwaveringly, and for that reason his efforts in dawah flourished and achieved the marvelous success that we all know and feel


if anyone has a more detailed biography, or knows where i can get one please let me know inshaAllah :happy:

10-15-2006, 09:39 PM
jazakallahu khair.

03-06-2007, 04:03 PM
Shaykh-ul-Islaam Muhammad Ibn ‘Abdul Wahhaab Ibn Sulaymaan at-Tameemee

He was the Imaam, the Shaykh, the Mujaddid (reformer), Muhammad Ibn ‘Abdul Wahhaab Ibn Sulaymaan Ibn ‘Alee Ibn Muhammad Ibn Ahmed Ibn Raashid Ibn Burayd Ibn Muhammad Ibn Mushrif Ibn ‘Umar, from a branch of the tribe of Banoo Tameem.

His Birth and Lineage:
Shaykh-ul-Islaam, Muhammad Ibn ‘Abdul Wahhaab, was born in 1115H in the city of Uyainah, seventy kilometers northwest of Riyaadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Shaykh ‘Abdul Wahhaab Ibn Sulaymaan, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Shaykh Sulaymaan Ibn ‘Alee, the chief of scholars and well versed in teaching, writing and giving verdict.

His Education:
Saykh-ul-Islaam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur’aan by heart at the very tender age of ten only. He read the books on Tafseer, Hadeeth, and Fiqh. From the outset, he was greatly interested in studying the works of early scholars, particularly those of Shaykh-ul-Islaam Ibn Taymiyyah, and his noble student Imaam Ibnul-Qayyim. He went through all those books and well grasped the contents.

On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits from the scholars there. He then proceeded to al-Madeenah and studied under the scholars there. From them was the great scholar Shaykh ‘Abdullaah Ibn Ibraaheem ash-Shammaree. He also studied under his son who was well versed in the laws in inheritance (al-Faraa’id), Ibraaheem ash-Shammaree, the author of al-‘Adhbul-Faa’id fee Sharh Alfiyyatil Faraa’id. It was they who introduced him to the famous scholar of Hadeeth, Shaykh Muhammad Hayaat as-Sindhee. With him he studies to sciences of Hadeeth and sciences related to its narrators. He also granted him permission (ijaazah) to narrate the source books of Hadeeth. And hence, the Shaykh adopted the studentship of two renowned erudite, Shaykh ‘Abdullaah Ibn Ibraaheem Ibn Sa’id Najdee and Shaykh Muhammad Hayaat Sindhee for a long period. And out of curiosity for higher education, he also took the journey to Iraaq and Basrah and got himself benefited there.

Condition of Najd:
In those days, the people of Najd were badly indulged in polytheistic deeds and un-Islaamic practices. They were completely overwhelmed with shirk. The graves, trees, stones, caves, evil spirits and insane person were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly ‘Ullema too had misguided them for the fulfillment of their materialistic lust. The soothsayers and the magicians were having their influence over the society.

None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and al-Madeenah also. Yemen was also in the same line. Shirk, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the common religious features.

Mission of Da’wah:
Having studied this pitiable condition of the nation, the Shaykh was highly moved. More pitiable was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had their provisions through these practices. It meant to make oneself prepared to face every torture and atrocities from these selfish misguiders and their followers. But the Shaykh resolved to make every effort to fight against the circumstances up to the extent of Jihaad.

The Shaykh started his mission. He invited the people to Tawheed and guided them to the Qur’aan and the Sunnah. He urged the ‘Ullema to strictly follow the Qur’aan and the Sunnah and derive issues directly from them. He forcibly contradicted the blind following of any scholar of the Ummah in preference to the Qur’aan and the Hadeeth.

The Shaykh was a man of courage and enthusiasm. He started his preaching, made correspondence with religious scholars, inviting them to lend helping hands in the abolition of the prevailing absurdities and defilements in the religious matters.

A number of scholars from Makkah, al-Madeenah, and Yemen accepted his invitation, and supported him. But apart from them, there were also such ignorant and selfish scholars who criticized him and kept themselves aloof.

The so-called learned ones rose against the Shaykh, as they were being affected by his Da’wah in terms of their worldly gains. Even then he took journey to different places to convey his message to the people given to error. Traveling through Zabeer, Ahsa, Huraymala, he reached Uyainah.

Arrival at Uyainah:
That was the period when the ruler of Uyainah was ‘Uthmaan Ibn Hamd Ibn Ma’mar. He welcomed the Shaykh gladly, and assured him every help in this mission of Islaamic Da’wah. The Shaykh devoted himself to this great work of reformation for the sake of Allaah. He gained popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.

The Shaykh, however, continued his struggle to free the environment from all the defilements and pollutions. There were numerous tombs, graves, caves, trees, etc. which were worshipped by the Muslims. With the help of Ameer ‘Uthmaan Ibn Ma’mar, most of them were destroyed by the Shaykh. He became engaged in purifying the people from shirk and heretic rituals in Uyainah and its surroundings.

In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations were made as to whether she was mentally sound or not, and also that whether she had choiced for the punishment under some pressure or voluntarily. When it was confirmed that she was doing that voluntarily out of repentance, the Shaykh ordered for the Rajm (to kill by throwing stones, which is the punishment for adultery). Owing to these events – dismantling of tombs, self-surrendering of the woman for punishment and migration of the people to Uyainah to seek guidance from the Shaykh – the reputation of the Shaykh spread far and wide.

Exit from Uyainah and Entrance to Dar’iyah:
When the ruler of Al-Ahsa and its surroundings, Sulymaan Ibn Uray’ar, came to know about the personality of the Shaykh among the people, he became afraid of the growing strength of the Shaykh and resolved to crush him at the very outset, lest he should overthrow him from power. So he threatened Ameer ‘Uthmaan, with whom the Shaykh was living, and asked him to kill the Shaykh. Ameer ‘Uthmaan was not in a position to withstand Sulaymaan, hence he became panicky. Apprehending that if he disobeyed his order, he would punish him and overpower him, he made the Shaykh acquainted with the whole situation and submitted him to migrate to any other place. And the Shaykh migrated from Uyainah to Dar’iyah.

The people of Dar’iyah knew the Shaykh very well and they were also aware of his mission. When the ruler of Dar’yah, Ameer Muhammad Ibn Sa’ood, came to know about the arrival of the Shaykh in his territory, he was much pleased and visited him at his place. Muhammad Ibn Sa’ood belonged to a pious family and himself was a practical Muslim. He exchanged his views with the Shaykh and was rejoiced to know that his mission aimed to revive the Qur’aan and the Sunnah and the Islaamic teachings in its original form. The Shaykh desired to promote firm belief in the Oneness of Allaah and true guidance of Prophet Muhammad (sallallaahu alayhi wa sallam).

Pledge to Propagate the Teachings of Islaam:
The Shaykh described to Ameer Muhammad the accounts of the Prophet (sallallaahu alayhi wa sallam) and his Companions, as to how they strove for the cause of Allaah, enduring all the difficulties and making their best efforts with all the sacrifices. The Shaykh persuaded Ameer Muhammad also to the same and assured him of Allaah’s Pleasure in the Hereafter, and His favour and victory in this world. Ibn Sa’ood, being convinced by the Shaykh, agreed with him and promised his full support to him and to his mission, provided when Allaah would bless him with victory, he would not leave him. The Shaykh also gave his words to this effect, and thus Ibn Sa’ood gave the Shaykh pledge to propagate the teachings of Islaam (especially Tawheed), mobilize Muslims for Jihaad (fighting for the cause of Allaah), emphasize adherence to the Sunnah of Allaah’s Messenger (sallallaahu alayhi wa sallam), enjoin good deeds and forbid evils. The Shaykh invoked Allaah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.

Dar’iyah, the Center of Da’wah:
At this time, the Shaykh found himself in a peaceful environment, most suitable for his work of Da’wah. He seized the golden opportunity and started to educate the masses. People of Dar’iyah and its surroundings resorted to him for the lessons in Islaam. Ameer Muhammad Ibn Sa’ood presented himself before the Shaykh as one of his students of Islaam along with the members of his family. Dar’iyah was crowded with the people visiting for learning. The Shaykh started teaching, preaching, and inviting people to Allaah. He undertook the task of delivering lectures on different branches of knowledge, namely Tawheed, exposition of the Qur’aan and the Sunnah, knowledge of Fiqh and ‘Arabic language, etc.

Thus Dar’iyah turned into a center of learning and Da’wah, and people started migrating to it in a large number.

The assembly of people and the far-reaching effects of his mission made him far-famed, which rendered his enemies into jealousy. They started false propaganda against the Shaykh and even blamed him of blashphemy, and branded him a Zindeeq and a sorcerer. However, the Shaykh was a man of courage. He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very effective and rendered his opponents to be his supporters.

The Shaykh, along with his work of Da’wah, planned for Jihaad against overwhelming shirk and heretic ideas and practices, and invited people of all ranks to join in this mission. Delegates from every corner of the ‘Arab Peninsula visited Dar’iyah to pledge their support to the Shaykh and to take lesson of true Tawheed of Islaam. Then they would return back to their areas to teach the same to their people and educate them.

The ruler of Uyainah and the elites took journey to pay visit and requested him to turn back Uyainah. But the Shaykh rejected the proposal. They also pledged to fight for the cause of Islaam till the last. The Shaykh also sent his disciples to the different regions and countries to preach the teachings of Islaam based only on the Qur’aan and the authentic Ahaadeeth of the Prophet (sallallaahu ‘alayhi wa sallam).

Correspondence with Rulers:
The Shaykh drew the attention of the rulers and the scholars of each region towards the shirk and heresy in which the people were indulged and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars of Najd, Riyaadh, Karj, towns of the southern region, Qaseem, Hayel, Washm, Sudayr, etc. He also wrote to the outstanding ‘Ullema of Ahsa, Makkah, and al-Madeenah. Outside the ‘Arab Peninsula, he made correspondence to the learned figures of Syria, Iraaq, India, Yemen as well. He maintained his communication with them, explained them the aims and objects of his mission, substantiated the points with the Qur’aan and the Sunnah, and invited their attention towards the eradication of absurd and heretical beliefs and practices in the masses.

And thus, the Shaykh’s mission spread far and wide. A large number of scholars and other people throughout India, Indonesia, Afghanistaan, Africa, Morocco, Egypt, Syria, Iraaq, etc. got influenced and attracted towards his Da’wah. They also stood up in their own regions, with a great zeal and enthusiasm, to invite the people towards Allaah and to the pure and basic teachings of the Qur’aan and the Sunnah, free from all heresies and misinterpretations.

The Shaykh dedicated his whole life for this Da’wah and Jihaad with his utmost sincerity and with the help of Muhammad Ibn Sa’ood and his son ‘Abdul-Azeez, the rulers of Dar’iyah. He breathed his last on the last day of the month of Dhul-Qa’dah in 1206H (1792 CE). May Allaah cover him in mercy and reward him well for his services to Islaam and the Muslims. Indeed Allaah is the One who hears and responds to supplications.

Impact of Da’wah:
As a result of the continued Da’wah, vigorous struggle and Jihaad in the way of Allaah for a long period of about fifty years from 1158H to 1206H, a complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees, etc. and all the more they deserted all of them and practiced the pure faith of Islaam. Blind following of the forefathers, ancestors, and traditions in vogue was abandoned; and Sharee’ah was revived and established. Obligatory duties were being observed in the light of the Qur’aan and the Sunnah.

A framework for enjoining good deeds and forbidding bad ones was instituted. Masaajid began to be visited by people in abundance for performing as-Salaat.

Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct. The preachers and preceptors were sent to every corner to teach and educate the common people.

Thus a thorough revival of the complete religion came into existence.

After the death of the Shaykh, his sons, grandsons, students and supporters continued the work of Da’wah and Jihaad in the way of Allaah. Among his sons, the most ardent in these activities were: Shaykh Imaam ‘Abdullaah Ibn Muhammad, Shaykh Husayn Ibn Muhammad, Shaykh ‘Alee Ibn Muhammad, and Shaykh Ibraaheem Ibn Muhammad; and among his grandsons were: Shaykh ‘Abdur-Rahmaan Ibn Hasan, Shaykh ‘Alee Ibn Husayn, Shaykh Sulaymaan Ibn ‘Abdullaah. Apart from them, a large group of his students including Shaykh Hamd Ibn Naasir, scholars from Dar’iyah and others remained continuously engaged in inviting people towards Allaah’s true religion by writing and publishing books, fighting for the cause of Allaah and making correspondence in this regard.

Some of his Works:
Despite the fact that Shaykh-ul-Islaam Muhammad Ibn ‘Abdul Wahhaab was a mujaddid (reformer) and a man of Da’wah, he still engaged in writing also. Some of his famous works are as follows:

1. Kitaab at-Tawheed, which has been printed many times; every time an edition is sold out it is reprinted.
2. Kitaab al-Kabaa’ir
3. Kashf ash-Shubuhaat
4. Mukhtasar Seerat ar-Rasool
5. Masa’il al-Jahiliyyah
6. Usool al-‘Eemaan
7. Fadaa’il al-Qur’aan
8. Fadaa’il al-Islaam
9. Majmoo’ al-Ahaadeeth
10. Mukhtasar al-Insaaf
11. ash-Sharh al-Kabeer
12. al-Usool ath-Thalaatha
13. Aadab al-Mashhi ila as-Salaat
14. Mukhtasar Zaad al-Ma’aad
15. And he has a large number of Fataawaa and treatises, which have been collected under the title: Majmoo’ah Muallafaat al-Imaam Muhammad Ibn ‘Abdil Wahhaab, under the supervision of Imaam Muhammad Ibn Sa’ood University, Riyaadh.
And others.

Taken From Kitaab ut-Tawheed, by Shaykhul-Islaam Ibn 'Abdul Wahhaab.

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Umm Yoosuf
05-15-2007, 05:06 PM
Have You Understood Tawheed?

Shaykh Saaleh ahl-AsShaykh mentions in his explanation of kashf ash-Shubuhaat, the following story:

Shaykh-ul-Islam Muhammad ibn Abdul-Wahhaab was with his students and after having completed the study of his book 'Kitab at-Tawheed', he wished to start again the study of this book for the 3rd or 4th time.

His students said to him : "O Shaykh, we wish to study another book, a book of fiqh or hadith".

The Shaykh replied: "Why (do you wish to study another book)?".

His students: "We have in fact understood Tawheed, we want to study another science".

The Shaykh: "Wait, I shall give some thought to this".

A few days later, the Shaykh came to the lesson with a troubled face. His students asked him the reason for it.

The Shaykh explained that he'd come across something which angered him. His students asked what it was.

The Shaykh: "It has been related to me that the inhabitants of a house have sacrificed a rooster (for a Jinn) in front of their door. I have sent someone to confirm this affair".

Some time later, his students asked him about the affair that he had mentioned.

The Shaykh replied: "In fact, the inhabitants of this house did not sacrifice for other than Allaah, but it was someone who fornicated with his mother".

Shocked, his students exclaimed: "We seek refuge with Allaah! He fornicated with his mother? We seek refuge with Allaah! He fornicated with his mother...".

After mentioning this story, Shaykh Saaleh explained that Shaykh-ul-Islam told this story to show them that the statement "We understand Tawheed" is ignorance and is one of the greatest tricks of the Shaytaan.
In fact, they have made greater a great sin [fornicating with one's mother] than shirk which exits from Islam.

Indeed, their hearts were not angered when the shirk that exits from Islam was mentioned.

And this also happens today, when some ignorant people see great sins and are angered by them, but when they hear about Shirk al-Akbar, or see people committing shirk like sacrificing for other than Allaah, etc. this does not move their hearts.

This proves their ignorance. It proves that they have not understood Tawheed.

05-15-2007, 09:37 PM
You know the above example is exactly what alot of non Muslims use, they say, "Well what is wrong if I just do good things, I wont kill noone I wont steal or rape" but they forget that the most good of acts is to worship and acknowledge Allah, those other acts are subservient to that.

07-01-2007, 05:07 AM
AbdurRahman.org » scholars » Shaykhul Islaam Muhammad Ibn 'Abdul-Wahhaab







Hijrah & Jihad
  • A Brief Discussion on Hijrah - Shaikh 'Abdur-Rahmaan bin Qaasim An-Najdee
    From his explanation of "The Three Fundamental Principles" of Imaam Muhammad bin 'Abdil-Wahhaab
  • The Meaning and Ruling of Hijrah - Shaikh Ahmad bin Yahyaa An-Najmee
    From his explanation of "The Three Fundamental Principles" of Imaam Muhammad bin 'Abdil-Wahhaab

Comparitive Religion

Clarifying Misconceptions abt ******sm

07-02-2007, 12:52 PM
Life of Imaam Muhammed Ibn Abdul-Wahhab رحمه الله

by Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله
Delivered on December 3rd, 2005

Brief introduction to the lecturer:
Today’s lecturer is a well-known scholar Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله. He has studied with many of the scholars and some of his teachers are:
• Shaykh Abdul-Azeez ibn Baaz
• Shaykh Abdullah ibn Humayd
• Shaykh Muhammad al-Ameen ash-Shanqeeti
• Shaykh Muhammad Ibn 'Abdullaah As-Subayyal رحمهم الله
He is currently a member of the Council of Senior Scholars, a member of the Fiqh Council of the Muslim World League and a member of the Permanent Committee of Islaamic Research and Fatawaa.

After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family and companions until the Day of Judgment.

The Shaykh حفظه الله said:
Allaah سبحانه و تعالى has completed by our Prophet صلى الله عليه و سلم the Religion and bestowed upon us His Blessings and he صلى الله عليه و سلم left his Ummah upon clarity its night is like its daylight. No one will go astray from it except a destroyed person. He صلى الله عليه و سلم encouraged and directed the people to holding on to his prophetic Sunnah and holding firm to the Jama’ah of the Muslims in all times, especially in the time when turmoil is strong, innovations are apparent, newly invented affairs are being introduced and shirk runs rampant.
He صلى الله عليه و سلم gave the good news and glad tidings that at the head of every one hundred (100) years Allaah سبحانه و تعالى will send to this nation one who will revive for it its Religion[1]. As time goes by and we are further from the Prophet صلى الله عليه و سلم the innovations and newly invented affairs in the Religion becomes quantified one over the other, from what the enemies of this religion have brought into it or what the ignorant ones from within the Muslims have done thinking that it was from the Religion.
Even though he صلى الله عليه و سلم warned from the innovation in the Religion and directed the people to holding fast and firm to the Qur’aan and his صلى الله عليه و سلم Sunnah (Prophetic traditions), but as we noted, the farther away we get from the time of the Prophet صلى الله عليه و سلم the greater the innovations and the newly invented affairs in the Religion.
These innovations are brought in by the enemies of this Religion – from the devils from the shayateen and men, or from the ignorant ones who do not know the Bid’ah from the Sunnah and who believe that everything that one who calls himself a Muslim does, is from Islaam.
From the Mercy of Allaah سبحانه و تعالى is that He sends to this Ummah at the head of every one hundred years someone from the Scholars who will revive the Religion for the Ummah. They will cleanse the Religion from what has been brought into it by the people and they will take away from it what has been brought into it from the innovations and misguidance so that this religion will stay until the end of time, for Allaah سبحانه و تعالى has guaranteed its security. He سبحانه و تعالى said:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
{Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'ân) and surely We will guard it (from corruption).} [Al- Hijr 15:9]

Allaah سبحانه و تعالى is the One who will secure this Religion – who will guarantee this Religion until the end of time – which He سبحانه و تعالى knows when it is. This is a religion – a way of life for all of mankind until the end of time. It will not be abrogated and will remain unchanged until the end of time – the time that Allaah سبحانه و تعالى has decreed.
So it is necessary that this religion stays upon its original form – pure, clean and untouched so that the one who seeks guidance may be guided by it, and that the proof may be established upon the creation.
The truth of what the Prophet صلى الله عليه و سلم gave us news of has become apparent in that these Revivers of the Religion have been seen in every time. The Reviver (Mujaddid) of the Religion does not mean that someone comes and adds something new or something that is not from it. Reviving this Religion means that the person makes clear the Sunan (Prophetic tradition) and shows what is an innovation and what is from the Religion, so that this Religion stays pure and clean upon its original form as the Prophet صلى الله عليه و سلم first brought it to his Ummah.
From the Revivers of this Religion is the imaam, the Mujaddid Muhammad bin Abdul Wahhab رحمه الله.

Brief biography of the author: Imaam Muhammad ibn Abdul Wahhab
This scholar was raised, like other than him, with his family and loved ones in the lands of Najd.
The town that he lived in was a town that had many of the scholars in it. They were scholars of the Hanbali fiqh. As for aqeedah, they were upon what the people at that time were upon, without any insight as to what was true and what was false.
As for those scholars their main concern was the Hanbali fiqh. As for aqeedah, they followed what the people were upon from the Ashaairah, the Qubooriyyah (grave-worshippers) and even the Sufiyyah. These were the aqaaid (beliefs) that were present at that time in Najd as they were in other lands of the Muslims.
This imam رحمه الله was born in the town of al-Uyaynah in 1115 AH. He grew up in that town in a household of knowledge. His father was a scholar in the Hanbali fiqh as was his grandfather - Sulaiman bin ‘Ali. His father was a judge and his grandfather was the grand mufti in Najd at that time and his paternal uncles were also scholars.
As mentioned the town was filled with scholars of Hanbali fiqh – this is what they focussed on (fiqh), as for their aqeedah they were upon what the people of the time were upon. No one was concerned with the beliefs, the innovations or the newly-invented affairs in the Religion. No one came to purify the Religion of these things. It is as if Allaah سبحانه و تعالى had saved this for this great scholar.
He رحمه الله learnt what he could from the people of his town – his father, relatives and the people of the village. After he filled himself with knowledge there his himma (craving, eagerness) for knowledge became greater.

Leaving his hometown to seek knowledge
He travelled to Makkah and Madinah and learnt from their scholars and took from them the certificates to convey knowledge from them in the sciences of hadith and other than it. Even thought it was a short time it was very blessed.
After taking from Makkah and Madinah he رحمه الله moved to another land – al-Ahsaa’ where there were scholars of many different types. There were scholars from all four madhaahib, including the Hanbali fiqh. He stayed for a while and learnt from them fiqh, hadith and other sciences.
In all this time his situation in all the lands he travelled to, was that he was very eager to look into the books and do research. Amongst these books were those of Shaykhul-Islaam Ibn Taimiyyah and his student Ibn Qayyim رحيمهما الله. Whatever books he came across from them he would write it down by hand until he had a huge library of books he had written by his own hands رحمه الله.
His zealousness then became greater to go to Iraq, so he went forward to Iraq to take from its scholars and he moved to al-Basrah. It was known for scholars of various science, so he took from them fiqh, hadith, tafseer and the Arabic language. He started to delve into the sciences and learn. Then he began to write small books. It is known that the book – Kitaab at-Tawheed - the Rights of Allaah upon His Slaves was written in Iraq.
Then he wanted to increase in knowledge so he went to ash-Sham where he could take from the great scholars there and of course those of the Hanbali madhab. There were great scholars and imams of the Hanbali fiqh there. He prepared himself and went forward to Sham. He was alone and had no means of transport except his feet, so he started walking towards Sham in the hope that he would encounter a caravan that would take him there, but he did not find any. On his way to Sham he almost died of thirst, hunger and weakness, but Allaah سبحانه و تعالى saved him by a man that was passing by who had a beast to ride on, and he packed some drink and food on it as well. The man took him back to Basrah.

His return to an-Najd
After this he moved back to an-Najd with the tremendous knowledge that he had gained – both in his books and what was in his memory as well. He returned a person of knowledge both in the Usool (fundamentals) as well as the Furoo’ (branches).
He began his da’wah when he returned to his land, and he began in his hometown of al-Uyaynah, but that did not last long, as there was no one to take from him or to help him with his da’wah. Whilst there, there were those who benefited from him and those who were affected by him. However, in the end the Amir of al-Uyaynah asked him to depart.
He went to ad-Dir’eeah, a town close to al-Uyaynah, hoping to find someone there to help him in his da’wah. In this he took an example from the Prophet صلى الله عليه و سلم as the caller should have those who help him, and puts forward his da’wah, and supports him in his cause. As for one giving da’wah when he does not have the authority to implement what he is calling to, then the da’wah will be deficient and its effect will be little.
This is his following the path of the Prophet صلى الله عليه و سلم who used to put himself forward in front the tribes to see which of them would help him put forward his da’wah.
The caller looks for the one who will provide support and protection. This is what the Prophetصلى الله عليه و سلم did until the Ansaar came along on their way to Hajj and they listened to the Qur’aan and it entered into their hearts and they accepted it and submitted and gave their pledge of allegiance (Bai’ah) to the Prophet صلى الله عليه و سلم that they would follow and protect him, and help him and support him, and they were truthful – may Allaah سبحانه و تعالى shower his Mercy upon them.
Likewise the Muhaajiroon (those who migrated) came together with the Ansaar and they worked together to support and help the Prophet صلى الله عليه و سلم spread his da’wah. The Ansaar also gave Bai’ah to the Prophet صلى الله عليه و سلم that he may come to them and make hijrah and have power there, as did the Muhaajiroon. This is the example that the Shaykh Muhammad ibn Abdul Wahhab رحمه الله followed.
The Shaykh went to the tribes and towns and put forth his da’wah to determine who would support and help him in it. He did this until he came upon the Amir – Muhammad ibn Sa’ud.

The Shaykh رحمه الله meets Muhammad ibn Sa’ud
Ibn Sa’ud heard the Shaykh’s da’wah and eemaan entered into his heart and he accepted it and gave his Bai’ah upon the Book of Allaah سبحانه و تعالى and the Sunnah of his Prophet صلى الله عليه و سلم and supporting the da’wah and struggling in its cause.
With this Amir he found support and power and this is where he lived in ad-Dir’eeyah. He found safety and serenity there and thus went forth with his da’wah as he had the ability to give da’wah without fear, having the support of the Amir.
His da’wah was given in different forms – he wrote letters to the surrounding tribes inviting to Allaah سبحانه و تعالى and the correct path, and he also taught those around him. Around him were students upon whom he would bestow his knowledge. He also worked on the books that were larger. He would give the khutbah on Jum’uah and ‘Eid and would lead the people in salaah and also give verdicts as he was a judge. He took upon himself the important issues as did the Prophet صلى الله عليه و سلم whom he took as his model in doing things.

The spread of his Da’wah
With this his da’wah started to spread in the lands of Najd and outside and it reached most of the Arabian Peninsula. Most of the towns, villages and tribes were under the leadership of as-Sa’ud and they would return their verdicts to imaam Muhammad ibn Abdul Wahhaab رحمه الله and they returned their issues of power and sultaan to the Amir Muhammad ibn Sa’ud.
His da’wah reached the boundaries of ash-Sham, the territories of al-Hijaaz and an-Najd and most of the Arabian Peninsula to Yemen and outside as well, to all who wanted the guidance. Everyone who learnt it taught it to those in their land and this is how the da’wah spread – by teaching and the circulating of the books in different lands.

Main achievement of his Da’wah[*]
From the major points that this Shaykh رحمه الله brought forward in his da’wah was the obliteration of all of the apparent issues concerning shirk with Allaah سبحانه و تعالى. He destroyed anything that resembled that. He destroyed the graves that were built upon, and cut down the trees that were worshipped, and refuted the doubts of the doubtful. His da’wah spread and he saw before the end of his time the spreading of his da’wah and Allaah سبحانه و تعالى pleased him with that.[*]He رحمه الله lived a long life. He died in 1206 AH. He saw (before his death) that after him his students and his grandchildren would have been able to continue his da’wah and he advised them to continue, strive and struggle in the path of this da’wah. This they did and they continued calling to the Da’wah.[/list]

Continued spread of his Da’wah after his death
This da’wah is still being put forth و لله الحمد (and for Allaah is all Praise). Its callers put it forth because this is the da’wah upon the straight path which is clear and truthful and there are no doubts or any crookedness in it. It is upon the correct methodology and his رحمه الله sons and students continued to spread it until it was established in the Arabian Peninsula and other lands, until it has reached you so far away from the Peninsula, such that you may reap the benefit of this da’wah from its books, and its students, teachers and scholars. That is from the Bounties of Allaah سبحانه و تعالى upon us and upon the people;

وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ
{…yet, most of mankind give no thanks.}
[Ghaafir 40:61, al-Baqarah 2:243, Yusuf 12:38]

We ask Allaah سبحانه و تعالى that He may have Mercy upon the Shaykh Muhammad ibn Abdul Wahhaab and his followers and that the Da’wah continues to spread and that the people continue to benefit. As the prophet صلى الله عليه و سلم said: “When the son of Aadam dies everything is cut off from his except for three: a charity that is continuous after his death, knowledge from which people may benefit and a righteous child that may supplicate for him."[2]
This is from the blessing and benefits that Allaah سبحانه و تعالى has given us – that this Deen, (Religion, ‘Aqeedah, way of life) continues to spread in all the lands – this blessed da’wah that Allaah سبحانه و تعالى had kept preserved until the end of time. How many callers are out there that have the same blessed calling that this one Shaykh رحمه الله has brought to us? It is not a matter of quantity but a matter of sincerity to Allaah سبحانه و تعالى. Allaah سبحانه و تعالى tells us:

فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ
{…Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth…}
[Ar-Rad 13:17]

We ask Allaah سبحانه و تعالى that He gives the good of this to the Shaykh رحمه الله and that He bestows upon us His Mercy and makes us firm upon this path and callers to this Da’wah.
We send the salaam and salaat upon our Prophet Muhammad صلى الله عليه و سلم and his family and companions all of them.


1. Question: Some very active callers from amongst the innovators in this country are trying their best to destroy the reputation of Imam Muhammad ibn Abdul Wahhaab رحمه الله and they claim that he allied with the English army against the Ottomon Khilaafah and fought against it until it collapsed. How do we refute such a claim?

Answer: Firstly, concerning the Shaykh رحمه الله having enemies and people trying to refute him or hurt him and his da’wah and to destroy his credibility, then this happened to the Prophet صلى الله عليه و سلم before him. In fact this happened to all the prophets before him – they were fought will ill-action and were lied upon and accused of things that they did not do. They did not look towards these things or ask about them because the reason behind their actions are not the people, or making them happy, or for them to accept their da’wah. Rather, it is to ensure that Allaah سبحانه و تعالى accepts what is done and is pleased with it. They look towards Allaah سبحانه و تعالى and not these things (that the people do). The Prophet صلى الله عليه و سلم said “The one who seeks the acceptance of the people even though it angers Allaah سبحانه و تعالى, then Allaah will be angry with him and make the people angry with him. And, the one who seeks the acceptance of Allaah even if it angers the people, then Allaah will be accept him and cause the people to accept him as well.”[3]

Secondly, the people who talk and rant and rave about the Shaykh رحمه الله then Alhamdulillaah, this da’wah continues to go forward and be spread despite their opposition towards it. We direct them towards the sayings and works of the Shaykh رحمه الله to find therein what they accuse him of. If they find it we ask them to make it apparent to the people. His books are present and printed so let them look in it and find that which supports their accusations. We challenge them to do that.

Thirdly, as for the question of Khilaafah, the land of Najd was not under the authority of the Khilaafah at that time, rather each town had its own leadership. This is the reason why the Shaykh رحمه الله went to a leader – ibn Sa’ud as he was the Amir who had power over the people, and he called ibn Sa’ud to his da’wah. The Shaykh did not make khurooj of the khilaafah of that time – he went to the leaders present at that time and called them. This is how the Arabian Peninsula came under the jurisdiction of Muhammad ibn Sa’ud.

2. Question: I purchased land for investment and for three years it did not produce anything, nor was there any development on it, nor profit from it. Now I have sold the land with 200,000 dollars profit so do I have to pay the zakah for three years or just one year or should I wait for one year to pay the zakah and how much would that be?

Answer: My brother, this is an issue that concerns your intention. As long as you intended to buy it for business purposes then this is what it is for (business). So at the head of every year that you have owned it you estimate its value and give zakaat based on its value at the head of each year. This is because you intended it for business purposes – with the intention of selling it, so it falls under the category of business. So it is obligatory upon you to pay zakaat for each year, you determine the value of the land each year and calculate the zakaat due, and the last year you give zakaat for the amount you have. You use 2.5% for each 100 dinaar or riyal.

3. Question: We have a group of people in our city (in Britain) who are hasty in making Tabd'ee and openly warning against and ordering Hajr (abandonment) of people from Ahlus-Sunnah who do not agree with them in certain issues or in taking positions against certain people. This Ghuloo’ has lead to the splitting of Ahlus-Sunnah in Britain and has made people turn away from the Deen and the Da'wah. So what is your advice regarding these individuals and their like?

Answer: My advice to you is that you seek knowledge and continue in that path to seeking knowledge so that when you have knowledge you would know what the solution to your problem is. But, as long as everyone is ignorant, then these disputes and arguments between you will continue. So, seek knowledge and leave off the argumentation and disputes. And do not look towards the people who are hasty in making Tabd'ee – declaring people to be innovators, or Tafseeq – declaring people to be sinners, or that they curse. Do not look towards them and continue in your seeking of knowledge.

4. Question: I would like to know what is the ruling on one raising hands when the Imaam makes du’aa after the Khutbah?

Answer: This raising of the hand is permissible when the imaam is making istisqaa (du’aa for rain), otherwise you just say “Aameen” without raising your hands.

5. Question: Is restricting the da’wah of Ahlus-Sunnah to specific scholars or specific da’wah organizations from the manhaj of the Anbiyaah (prophets) in calling to Allaah, or is it from the ways of the people of Hizbiyyah and splitting?

Answer: My brother, the Da’wah can only be through knowledge and through the scholars. The ignorant ones cannot uphold the da’wah nor can they go forward with it. As Allaah سبحانه و تعالى says:

قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "This is my way; I invite to Allâh with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allâh. And I am not of the Mushrikûn."} [Yusuf 12:108]

And Allaah سبحانه و تعالى says:

ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
{Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better...}
[an-Nahl 16:125]

These steps cannot be taken except with knowledge. The people who have knowledge are the scholars, the ignorant people cannot take these steps as they have no knowledge. There is no da’wah except with knowledge and there is no knowledge except with learning and there is no learning except from the people of knowledge who are firm upon their knowledge. Their belief is correct and upright and their actions are righteous and they are from those who fear Allaah سبحانه و تعالى as He سبحانه و تعالى says:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء
{…It is only those who have knowledge among His slaves that fear Allâh…}
[Faatir 35:28]

6. Question: My parents are not upon the correct methodology and Allaah سبحانه و تعالى has guided me to the Qur’aan and Sunnah upon the methodology of the Sahaabah but my parents are causing trouble for me and they claim that all of the scholars in Saudia are *******s and that scholars of Saudia do not consider the four madhaahib to be legitimate and they degrade them from their just position therefore it is not permissible to take knowledge from the scholars of Saudia, so how do we refute this shubhah?

Answer: “This is a lie”, the Shaykh حفظه الله said, the ‘ulemaa (scholars) of Saudia do not make it haraam to follow the four madhaahib and they are taught in this land. The four madhaahib are found, and they are taught and learnt, so this is baatil (incorrect). Concerning the fataawa regarding the laws and giving the verdicts, they are based on the Hanbali Fiqh because that is the madhab of the leaders here and this is not something strange, because every nation follows a path and as long as this manhaj is not contradictory to the Qur’aan and Sunnah then there is no problem with this. As for following all four madhaahib in one area then this will cause confusion and disputes and splitting, so it is necessary that the methodology is one and followed in the same way, and the ways of teaching and learning are one way. The four madhaahib are studies for their benefit and this is to know the proofs that they come with and to take the best opinion from between them. We take from the strongest saying even if it is in opposition to the Hanbali madhab. This is what was done before. What is important is to find the truth and follow it – even if it is found in one of the other three madhaahib.

7. Question: Is it permissible for a divorced woman to get married if she has a daughter who is 18? If she does get married is the man the girl’s mahram?

Answer: Yes, the woman can get married and she should get married even if she has children so that she may benefit from the benefits of being married. The new husband will be a mahram for her children because he married her and they are called ‘rabaaib’ (those raised in your house). Allaah سبحانه و تعالى said:

وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ
{(Forbidden to you for marriage are) … your stepdaughters under your guardianship, born of your wives to whom you have gone in}
[An-Nisaa 4:23]

8. Question: Is permissible for my co-wife to give my son which has no relation to my zawj 5 sucks or a cup of breast milk (he is 11 years old) does that make her his suckle mother?

Answer: The Shaykh حفظه الله replied “No, No” regarding suckling the child after he has finished breastfeeding, suckling again will not make the child haraam for the woman. If he is eating solid food such that he suffices with that, then the breast milk has no effect on him.

9. Question: I am a Muslim woman who wants to become a doctor. However, people discourage it because I will have to go to a co-ed college and they say that I will be intermingling with men there. But there are no all-girls colleges in my area and my goal is to serve the sisters in my community. I am married and I do not seek to mingle with men. What is the ruling for this?

Answer: The woman preserving her honour and her dignity is more binding upon her than her learning a science that obligates her to intermingle with men. It also endangers her character and manner and it is more binding upon her that she stays away from this intermingling. If it is possible that she can keep her hijaab and stay firm upon her Deen and find somewhere to learn where there is no intermingling with the men then alhamdulillaah there is nothing wrong with this. As for her leaving her hijaab (veil) and mixing with the men in order to learn something that is permissible (Medicine), then this is not permissible. In this situation it is not even considered permissible for her to study this as she will be required to do things that are haraam.

10. Question: I see in the markets new moistened wipes to be used after one relieves themselves. These wipes sometimes come in travel-size pouches which can be convenient for travelling, etc. Does the use of these wipes count as istinjaa?

Answer: What is meant by cleaning yourself is that the person dries the area whether it is with paper, stone, hard mud etc. It is not necessary that it is wet; in fact it may be that the dry (item) may be better.

Transcriber’s Footnotes:

[1] Reported by Abee Dawuud, Shaikh al-Albaanee رحمه الله says Saheeh in Sunan Abee Dawuud (#4291) and Silsilah as-Saheehah 2/148 (#599).
إِنَّ اللَّهَ يَبْعَثُ لهذِهِ الأمَّةِ عَلَى رأْسِ كلِّ مائةِ سنةٍ مَنْ يُجَدِّدُ لَهَا دِينَها

[2] Irwaa al-Ghaleel, Vol. 6 (#1580):
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهand in Saheeh Muslim (#1631) with the wording:
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية. أو علم ينتفع به. أو ولد صالح يدعو له

[3] Saheeh at-Targheeb wat-Tarheeb Vol. 2 (#2250) with the wording:
من التمس رضا الله بسخط الناس رضي الله عنه وأرضى عنه الناس ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس
Found in at-Tirmidhi (#2414) as part of a longer hadith on the authority of Ayesha رضى الله عنها with the wording:
من التمس رضا الله بسخط الناس كفاه الله مؤنة الناس، ومن التمس رضا الناس بسخط الله وكله الله إلى الناسShaykh al-Albaanee رحمه الله says the hadith is Saheeh.



Ummu Sufyaan
08-25-2009, 07:09 AM
format_quote Originally Posted by Al-Mu'minah
Have You Understood Tawheed?

Shaykh Saaleh ahl-AsShaykh mentions in his explanation of kashf ash-Shubuhaat, the following story:

Shaykh-ul-Islam Muhammad ibn Abdul-Wahhaab was with his students and after having completed the study of his book 'Kitab at-Tawheed', he wished to start again the study of this book for the 3rd or 4th time.

His students said to him : "O Shaykh, we wish to study another book, a book of fiqh or hadith".

The Shaykh replied: "Why (do you wish to study another book)?".

His students: "We have in fact understood Tawheed, we want to study another science".

The Shaykh: "Wait, I shall give some thought to this".

A few days later, the Shaykh came to the lesson with a troubled face. His students asked him the reason for it.

The Shaykh explained that he'd come across something which angered him. His students asked what it was.

The Shaykh: "It has been related to me that the inhabitants of a house have sacrificed a rooster (for a Jinn) in front of their door. I have sent someone to confirm this affair".

Some time later, his students asked him about the affair that he had mentioned.

The Shaykh replied: "In fact, the inhabitants of this house did not sacrifice for other than Allaah, but it was someone who fornicated with his mother".

Shocked, his students exclaimed: "We seek refuge with Allaah! He fornicated with his mother? We seek refuge with Allaah! He fornicated with his mother...".

After mentioning this story, Shaykh Saaleh explained that Shaykh-ul-Islam told this story to show them that the statement "We understand Tawheed" is ignorance and is one of the greatest tricks of the Shaytaan.
In fact, they have made greater a great sin [fornicating with one's mother] than shirk which exits from Islam.

Indeed, their hearts were not angered when the shirk that exits from Islam was mentioned.

And this also happens today, when some ignorant people see great sins and are angered by them, but when they hear about Shirk al-Akbar, or see people committing shirk like sacrificing for other than Allaah, etc. this does not move their hearts.

This proves their ignorance. It proves that they have not understood Tawheed.
good stuff...jazakillahu khair for sharing :)

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