A Brief Summary Concerning Fasting

All praise is for Allah, Lord of all the Worlds (Mankind, Jinn, and the Angels) and may peace & blessings be upon our Prophet Muhammad and upon his family and all of his companions.

To Proceed:

This is a summarized treatise regarding fasting along with its rulings, the various category of people who can or cannot fast, those things which break the fast along with other points of benefit.

One: as-Siyaam (Fasting) – is the act of worship exclusively for Allah Most High to forsake those things which break the fast from sunrise to sunset.

Two: The Fast of Ramadhaan is one of the five great pillars of Islaam based on the statement of the Prophet (the peace & blessings of Allah be upon him):

“Islaam is based upon five; the testification that there is nothing worthy of worship except for Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving the Alms Tax, fasting in the month of Ramadhaan, and pilgrimage to the Sacred Mosque.”

The Various Categories of People Who Can or Cannot Perform the Fast

Fasting is obligatory on every mature Muslim who possesses intelligence, who is healthy, and who is not travelling.

The non-Muslim does not fast and is not obligatory on him to do so unless he converts.
The child who has not reached the age of maturity does not have to fast but they should still be commanded to do so, so as to accustom them to it.

The mentally ill person does not have to fast nor does one have to feed another on his behalf even if the mentally ill person is of age. An example is the frail or senile elderly person who cannot decipher right from wrong.

The one who is incapable of performing the fast due to permanent conditions such as severe old age or an illness that cannot be cured must feed a poor person each day.

The sick person whose illness is temporary can break his fast if it is too hard for him to do so or he can make it up once his health is restored.

If the pregnant or nursing woman finds difficulty in fasting due to the pregnancy or while nursing or even out of fear for their infant then they can break the fast and make up the missed day when it is easier for them or when they no longer having any feeling of fear.

The menstruating woman or the woman who has postpartum bleeding does not fast while menstruating or bleeding, they are to make up the missed days when the time passes.

The one compelled to break the fast in order to save his own life such as from drowning or fire can do so to save himself and then can make it up afterwards.

The traveler can either fast or break the fast and make up the days they broke fast regardless if the journey is temporary like when going for ‘Umrah (the lesser Hajj) or permanently like the bus drivers who drive from city to city. They can break their fast if they want to or continue fasting even when in another city.

Things Which Break the Fast

The fasting person does not break his or her fast when something is eaten, drunk, or otherwise from those things which nullify fasting out of forgetfulness, ignorance, or out of dislike based on the statement of Allah Most High:

{Our Lord do not hold us accountable if we forget or when we are mistaken.}

And His statement:

{Except who dislikes it and his heart is tranquil with Imaan (Faith).}

And His statement:

{There is no harm on you if you commit a mistake only that which your hearts intended to do.}

So if the person who is fasting forgets he is fasting and eats or drinks then his fast is not broken because he forgot. And if he eats or drinks because he thought the sun had set or that the sun had not yet risen then his fast is not broken because he was ignorant of the situation. And if he inhales water through his nose while washing up and the water goes into his throat accidentally then his fast is not broken because he did not intend for this to happen. And if he has a nocturnal emission (aka; wet dream) while sleeping then his fast is not broken because he did not choose for it to occur.

The Nullifiers of Fasting are eight in number:

Sexual Intercourse; If this occurs during the daylight hours of Ramadhaan then the person fasting must still fast and make the entire day up while the binding expiation for doing so is to free a slave and if he cannot do so then he must fast for two consecutive months and if he is not able to do this then he must feed sixty poor people.

The ejaculation of semen by masturbation or caused by direct contact or by kissing or hugging or the like.

Eating or drinking whether beneficial or harmful like smoke.

Intravenous injections that although not food still nourish in the place of food and drink. As for injections that do not supply nourishment then they do not break the fast whether used in the nerves or in the veins and regardless if the taste of it is detected in the throat or not.

Blood transfusions such as when the person fasting has lost significant amounts of blood so he is then injected with blood to replace it.

The flow of menstrual or postpartum blood.

The forceful excretion of blood preformed by cupping or the like. As for the flow of blood itself like a nose bleed or due to the pulling of a tooth then it does not break the fast since it is not a form of cupping or a means of cupping.

Vomiting if intentional but if not intentional then it does not break the fast.

Points of Benefit

It is permissible for the person who is fasting to make the intention to fast while he is in a state of sexual defilement. He can then bathe after the sun has risen.

It is obligatory for the woman to purify herself in Ramadhaan from menstruation or postpartum bleeding before dawn and then to fast but if not then she can bathe after the sun has risen.

It is permissible for the person who is fasting to have his molar or other teeth pulled, treatment for a wound, or to apply drops in his eyes or ears. That will not break the fast even if he tastes the drops in his throat.

It is permissible for the person who is fasting to do those acts which will alleviate the harshness of heat and thirst such as cooling one’s self down with water or the air conditioner.

It is permissible for the person who is fasting to use Miswak throughout the daytime after it. It is a Sunnah within its own right just like breaking the fast is.

It is permissible for the person fasting to sprinkle water in his mouth (without swallowing it) to alleviate shortness of breath caused by pressure or from other than that.

It is permissible for the person fasting to moisten his lips with water if they become dry and to rinse his mouth when it becomes dry without gargling the water.

It is Sunnah for the person who is fasting to delay the Suhoor (pre-dawn breakfast taken before fasting) before dawn and to rush the time of breaking the fast once the sun has set. He should break his fast with fresh dates but if he does not find that then with dried dates. If he does not find that then with water. If he does not find that then with whatever food that is permissible to eat. If he does not have that then he makes the intention for breaking the fast within his heart until he finds something to break his fast with.

It is Sunnah for the person who is fasting to increase in acts of obedience and to abstain from all of the things which divert one form doing so.

It is obligatory for the person who is fasting to make sure that he does all of the obligatory acts of worship and keeps away from all of the prohibited ones. He should pray the five daily prayers on time and perform them with the congregation if there is a congregational mosque.

The person fasting should leave off lying, backbiting, deceit, and transactions that involve usury in addition to every word or action that is prohibited. The Prophet (may the peace & blessings of Allah be upon him) said: “The one who does not leave off a statement of falsehood and acts upon it with ignorance then Allah does not have a need for him to leave off his food and drink.”

All praise is to Allah, Lord of all the Worlds, and peace & blessings be upon our Prophet Muhammad, and his family, and all of his companions.

Written by the one in need of the Most High,
Muhammad as-Saalih al-‘Uthaymeen

Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

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Excerpt from the New Book: The Belief Of The Muslim Sects, Jews, Christians, Philosophers & Idolaters Regarding The Angels

Author’s Introduction

Indeed all praise is for Allah; we praise Him, seek His assistance, and seek His forgiveness. We seek refuge in Allah from the evil within ourselves and from the wickedness of our actions. Whoever Allah guides there is none to guide him and whoever He misguides there is none to guide him back. I bear witness that there is nothing worthy of worship except for Allah; He is alone having no partners. And I bear witness that Muhammad is His servant and His messenger.

{O You who believe be conscious of Allah and fear Him as He has the most right to be conscious of and feared and do not die except as Muslims.}

{O Mankind be conscious of your Lord and fear Him the One who created you from a single soul creating from it it’s mate. Then He spread from them both many men and women. Therefore be conscious and fear Allah the One Whom you demand your mutual rights and do not cut the relations of the wombs. Indeed Allah watches over you.}

{O You who believe be conscious of Allah and fear Him and when you speak, speak truthfully. He will accept your good deeds and forgive you of your sins. Thus whoever obeys Allah and His messenger then he is one who will obtain a great reward.}

To proceed: Without a doubt knowledge of the fundamentals of our faith is from the noblest of the sciences of our religion since knowledge is characterized by the distinction of information. The fundamental beliefs in our faith are what Allah the Mighty and Majestic mentioned in His statement:

{The Messenger believes in what has been sent down to him from his Lord and so do the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. We seek Your Forgiveness, our Lord, and to You is the return.}

These verses contain the fundamental beliefs of our faith that are obligatory to believe in which is belief in Allah, His angels, His revealed books, and His messengers. Likewise the belief in the Day of Judgment is also indicated in His statement:

{We seek Your Forgiveness, our Lord, and to You is the return.}

It points out that the believers must submit themselves to the command of Allah while being obedient to Him and affirm what He revealed and then after this completely believe in it.

And there is no doubt that our belief in al-Qadhaa wal-Qadar (Allah’s divine decree and His creation’s destiny or appointed life span) is included with our belief in Allah, the Glorified the Most High.

That has come explicitly in his statement contained within the well known prophetic narration of Jibreel (the angel Gabriel):

((al-Imaan is that you believe in Allah and in His angels, His revealed books, His messengers, the Day of Judgment, and in al-Qadr; the good of it as well as the bad.))

The previous verse also outlines the path to knowing these fundamental beliefs and that knowledge of these fundamental principles is restricted to what Allah revealed to His messengers (peace be upon them all).

{The Messenger believes in what has been sent down to him from his Lord and so do the believers…}

This does not mean that one’s intellect should be restricted from thinking as are many issues found amongst the various sects of deviance like the Sufis and others. Rather what is intended here by this restriction is that the intellect is not capable of independently knowing these fundamental principles in detail. On the contrary it acquires this knowledge only by way of the divinely legislated texts that Allah has revealed to His messenger (peace & blessings be upon him). After all of this then the role of using the intellect comes into play which is through deep contemplation of the texts and by understanding them then by deriving the legislated rulings from the detailed evidences.

This is the beginning of the differences of opinion (that occurred) between the Salaf (the Predecessors)-may Allah have mercy upon them-and between the remaining sects and Islamic splinter groups. Whether by one who is close to the way of the Salaf from amongst them or one who is far from their way. The first difference of opinion that occurred between them and between the Salaf was in Manhaj (the Prophetic Methodology). So based on that it became necessary for the student of knowledge-and especially in this day and age-to first learn the methodology of the Salaf-may Allah have mercy upon them-and the fundamental principles that they built their way upon. Whether that was in the fundamental principles such as al-‘Aqaaid (Creed) or in the Furu’oo (Subsidiary Branches like Fiqh, etc.). All of it to the Salaf was one by way of seeking evidences in the Book, the Sunnah, and the understanding of as-Salaf-us-Saalih (the Rightly Guided Predecessors). So when the student of knowledge knows the methodology of the Salaf and he applies it in his lessons if some issues arise then he can establish himself upon a clear methodology without confusion. So he finds a solution for this issue by way of analogy emulating what is established from it because all of it is one. No problem will arise except that Allah willing he will find a solution for it in the Book of Allah or in the Sunnah of His Messenger or in the statements of the rightly guided Salaf or even by way of Qiyaas (Analogy).

And from these fundamental principles which are obligatory upon the Muslims to believe in and in which the servant will not have complete faith except by it is the belief in the angels-peace be upon them. The Book, the Sunnah, and the consensus of the Muslims point out the obligation of believing in them. Not believing in them is to disbelieve in Allah, the Glorified, the Most High. The previous texts proved that and additional details will soon follow Allah willing in the upcoming sections.

But what is strange is that despite the importance of believing in them-peace be upon them-you will find some Muslims not being concerned with the minute details of believing in them. Rather they are content with common words they generalize. There is no doubt that the general belief in the angels which includes affirmation in their existence and the confirmation of what came from Allah, the Glorified, the Most High and from His Messenger concerning them-when he believes in the remaining pillars-benefits its companion with the permission of Allah. But in reality weakness of faith and its fruits are little in regards to the fruit of complete faith since reflection upon Allah’s creation increases a person’s faith in Allah, the Glorified, the Most High.

Based on this I wanted to write something in detail about the angels-peace be upon them-to acknowledge this great unseen world that is constantly repeated in the Quran many times. Likewise it is constantly mentioned many times in the Sunnah until we actualize the meaning of our belief in them and see the benefits of that for us in this life and in the hereafter. I used to ask some of the students during some lessons if someone asked you about those who sat with you in the gatherings of knowledge what would you say to him? They responded with the gathering of the teacher with his students. So I said to them, “and the angels-peace be upon them.” And they would laugh with smiles but when I mentioned to them the evidences of the angels attending the sittings of knowledge and that the angels accompanied the people protecting them and writing their deeds and that we believe that they are with us now attending our class and listening to our words then many of them became humble and affirmed what I had said with the utmost dignity regarding this gathering in which the angels were sitting in. They said, “It is as if we had never heard these evidences before until now”. They had heard them before but they commanded others to believe in it without reflection. The effects of these texts had not appeared to them and this situation in reality is from the important issues that benefit true faith in the angels-peace be upon them-and Allah knows best.

Because of this I wrote something on this topic in detail and that is due to the non-existence of a book to the best of my knowledge covering in depth the issue of belief in the angels-peace be upon them.

I saw it beneficial for the student of knowledge to familiarize himself with the creed of some of the Islamic splinter groups as well as some of the deviated religions such as the Christians and Jews and even the pagan religions such as the Buddhists and Hindus. I saw it beneficial to familiarize him with their beliefs concerning the angels in detail and to study the creed of most of them regarding Allah, the prophets, and the revealed books. Due to that I made a second section to this book specific to the creed of these groups and religions concerning the angels.

Allah the Mighty and Majestic facilitates and assists by His blessings and favors in which a large portion of their statements were collected from various subjects. There was no difficulty experienced in this act except for him who is tested and that is due to the few references and few studies concerning the angels from many of the sects and religions. It is Allah who assists and to Him is the praise and grace. So their words were gathered from what clarified their beliefs regarding that and it sufficed me to exert my ability and efforts by way of gathering the subject matter for this book and in arranging it. I hope that it will be a source of pleasure for the one who reads it. I praise Allah for that. I thank Him and I ask Him that it be sincerely for His face as a benefit to whoever will read it indeed He is the Protector of that and the One who is able to do so.

In this book I tried to collect the authentic narrations from their originals sources that mentioned the angels. I pointed out in the footnotes to the reference source so if the narration is in the two Saheehs or in one of the two I was content with tracing it back to them both. If it was from a source other than the two then I tried to mention it along with mentioning the ruling of the scholars about it from what is authentic and from what is weak. Then I followed that up with what was relayed from the Salaf-may Allah have mercy upon them-in explaining and clarifying this narration. Then the acquired creed in the angels from it as well as the speech of the Salaf-may Allah have mercy upon them-from the great benefits in connecting the reader of the book with the books of the Salaf in knowing their statements, their detailed understanding, the goodness of their beliefs, and their deep insight in the speech of Allah and the speech of His Messenger .

I placed several indexes to point out the sections of the book at the end. In closing I thank Allah, the Glorified, the Most High for His assistance and facilitation. I ask Him, the Glorified, the Most High to make it sincerely for His face and that it benefit me after my death and that it benefit my Muslim brothers.

As I hope that whoever reads it from my brothers that he does not withhold from me any observations or statements of the sects, schools of thought or religions regarding the angels that I did not mention in this printing until I correct it or add what is found in the upcoming printings-Allah willing.

Glorified is your Lord of Might above what they ascribe to Him. Peace be upon the Messengers. All praise is for Allah, Lord of all the worlds.

Written by the one who hopes for the pardon of his Glorious Lord,
Muhammad bin ‘Abdil-Wahhaab al-‘Aqeel
Al-Madeenah an-Nabawiyyah – 1418 A.H.

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The Categories of at-Tajreeh (Disparagement): Part One

Al-Lamz: (slander) is at-Tanaqqus (to belittle someone), the Most High says:

{Do not defame one another…} Soorat-ul-Hujuraat: 11

Al-Lamz (slander) is a type of at-Tanaqqus (to belittle someone).

{Those who defame the believers who give charity voluntarily, and those who could not find charity to give except what is available to them, they are mocked at. Allah will throw back their mockery on those who mock them and they shall have a painful punishment.} Soorat-ut-Tawbah: 79

Therefore it is not permissible to slander the Muslims and worse than that is slandering the Prophet (peace & blessings be upon him):

{And of them are some who accuse you (O Muhammad) in the matter of distributing the alms. If they are given a part of it they are pleased, but if they are not given a part of it they become enraged!} Soorat-ut-Tawbah: 58

A severe promise:

{Woe to every slandering backbiter.} Soorat-ul-Humazah: 1

{Do not defame one another…} Soorat-ul-Hujuraat: 11

Meaning: Do not slander one another because the believers are like one soul, so when the believer slanders his brother it is as if he is slandering himself because he is his brother.

(The believer towards another believer is like a building whose blocks strengthen one another.) Related by al-Bukhaaree (481), and Muslim (2585).

And he said (peace & blessings be upon him):

(The likeness of the believers in their mutual love for one another, in their mutual mercy towards one another, and in their mutual affection towards for one another is like the body whose organ is afflicted. It affects all of the body with sleeplessness and fever.) Related by Muslim (2586).

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide himSource: The Difference between Naseehah and Tajreeh pg. 19

Biography of His Eminence the Mufti ‘Abdul-‘Azeez Aali ash-Shaykh

Position: General Mufti of the Kingdom of Saudi Arabia and President of the Administration for Knowledge-based Research and Islamic Rulings.

Date of Appointment as Mufti: 1/29/1420 A.H.

Positions in which he worked: He worked as an assistant professor for the Islamic University of Muhammad bin Sa’ood then as a member of the Permanent Committee for Research and Islamic Rulings.

Date of Birth: 1360 A.H.

His lineage: ‘Abdul-‘Azeez bin ‘Abdillah bin Muhammad bin ‘Abdil-Lateef Aali ash-Shaykh

His childhood: He was born in ar-Riyaadh in 1360 A.H. and since his youth he was stricken with weak eyesight until he totally lost it in 1381 A.H.

His seeking knowledge: He began seeking knowledge by studying the Noble Quran in the Ahmad bin Sanaan mosque where he memorized it at the age of twelve. Then he sought knowledge with the scholars in their study circles. In the year 1375 A.H. he enrolled into the institute Imaam ad-Da’wah and graduated from the college of Sharee’ah (Islamic Law) in 1383 /1384 A.H. He would also attend some of the scholars' study circles in the various mosques.

His Accomplishments: His life of knowledge began after graduating from the college of Islamic Law in the year 1384 A.H. He worked as a teacher in the same institute until the year 1392 A.H. He then transferred to teach in the college of Islamic Law in ar-Riyaadh and remained there until the year 1412 A.H. Then he became a member of the Permanent Committee for Islamic Rulings and in the year 1416 A.H. he was appointed as a representative for the General Mufti of the Kingdom. Before that he was appointed as a member of the Council for the Organization of Major Scholars in 1407 A.H.

His Efforts in addition to his work: He held the position of Imam for the Friday prayer in the ash-Shaykh ‘Abdullah bin ‘Abdil-Lateef mosque since 1390 A.H. then he transferred into the Imam position of the al-Imaam Turkee bin ‘Abdillah mosque in 1412 A.H. He has given the sermon in Nimrah mosque on the day of ‘Arafah since 1402 A.H. During his time teaching at the college of Islamic Law he supervised some of the university doctorates, participated in various panels, in addition to participating in Islamic rulings on the program Noor ‘alaa ad-Darb since 1414 A.H. He held several study circles in the al-Imaam Turkee mosque in ar-Riyaadh and was active in participating in several conferences and lectures as well as being involved in Da’wah (Islamic Propagation) in ar-Riyaadh and at-Taaif.

Source: http://www.mufti.af.org.sa/node/1456
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 4

His Arrival in Yemen: Whenever this noble scholar and noble Mujaahid arrived in his land he began to teach the Noble Quraan to the children from his village. The world fell upon him as if he went out to destroy the country and why not when the Shee’ah were all around him from every side holding that he had changed his religion and that if he didn’t recant from his beliefs that he was to be killed! And at that time he was the only one, alone with no one that he knew not a tribal leader of his tribe or anyone of authority. The only words he would repeat were, “Hasbiyya Allahu wa Ni’mal-Wakeel (Allah is sufficient for me and the best one to entrust)”.

And after some time some of the people of good sent his library from Madeenah to him but it was not turned over to him until a fine was paid and after extreme difficulty. So when the books arrived the Shee’ah went to those in authority and said, “They are books of the Wahhaabiyyah” until news reached the president and he turned the matter over to a person in charge who then gave the books to the Shaykh.

And the Ikhwaan-ul-Muslimeen at that time had offered him a position to teach in the University of Sanaa’ but he refused because he knew that they would waste his time just as they had wasted many of the graduates of the University. He, may Allah have mercy upon him, used to say in some of his lessons, “The first time I arrived in Yemen they met me and asked, ‘Do you want to do Islamic research or teach in the university?” But I told them no and I went to my tribe and my village and invited the people as best as I could.

Next: The Light of Hope.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 3

His Imprisonment: Aboo ‘Abdir-Rahmaan was imprisoned twice, the first time was for a month and a half and then the second was for three months in which he was deported shortly after that. He, may Allah have mercy upon him, said in his biography, “Some of the brothers who were new to seeking knowledge fell into some errors since most of the time the beginner has an added amount of zeal (when seeking knowledge).

At the time I was preparing the treatise for my Masters when one night I was arrested. They arrested close to one hundred and fifty people and whoever fled, fled and the day was locked down for every act of evil and assistance. We remained in prison close to a month or a month and a half and after that with the praise of Allah we were let out and cleared from any wrongdoing.

Then after this some treatises of Juhaymaan came out and a group of us were arrested. At the interrogation they said to me, “You were the one who wrote (these treatises), Juhaymaan cannot write (like this).” But I denied this and Allah knows that I did not write them nor did I participate in that. And after being imprisoned for three months I was ordered to be deported.”

Next: The Shaykh returns to Yemen.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 2

His return to the land of the two sanctuaries (Makkah & Madeenah): Then Aboo ‘Abdir-Rahmaan, may Allah have mercy upon him, returned to the land of the two sanctuaries but before that he stayed in Najraan and resided there for two years studying under Majd-ud-Deen al-Muayyid then he left to Makkah where he worked in the day and studied at night.

His admission into the Institute of the Haram: Then the Institute of the Haram opened up and the Shakyh, may Allah have mercy upon him went there with a group of the students of knowledge to take the entrance exams in which he passed, by the grace of Allah Most High.

His transfer to the City of the Prophet (peace & blessings be upon him): When the Shaykh, may Allah have mercy upon him, completed his middle and secondary studies he moved to the City of the Prophet (peace & blessings be upon him) and enrolled into the Islamic University and chose the college of ad-Da’wah wa Usool-ud-Deen (Invitation to Islaam and the Fundamentals of the Religion). When summer vacation came he feared wasting time so he enrolled into the college of ash-Shari’ah (Islamic law) and completed both studies and earned two degrees. He did not consider the obtaining of degrees to be a means of gaining knowledge as he used to repeat (throughout his life) many times within his daily lessons.

His achievement in obtaining a Masters: Then at that time the Islamic University had opened up their Masters program so he went to the interview to test for it and he passed, by the grace of Allah. The study that had been prepared for him to obtain his Masters was the verification of the book al-Ilzamaatu wa-Tatabba’u by al-Imaam ad-Daaraqutnee, may Allah have mercy upon him. And this discussion was recorded on several tapes then transcribed and printed within his book launched against the ignorant and philosophers.

Next: The Shaykh is imprisoned.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

The Prohibition of Bringing Cellphones into the Masjid

What is the ruling on bringing cell phones that have ring tones, pictures, and music into the Masjid?

Answer: That is not permissible in the Masjid or in any other place. However in the Masjid it is worse. That is because the Masjid should be respected. It is the place of worship and remembrance of Allah the Glorified, the Most High and a place for prayer and reciting the Quraan. The angels and the Muslims gather within it. Therefore it is not permissible to bring these types of offensive materials into the Masjid, not ring tones or music or pictures.

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pg. 39

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 1

His Lineage: He was ash-Shaykh, al-‘Allaamah, al-Muhaddith / Muqbil bin Haadee bin Qaayidah al-Hamdaanee al-Waadi’ee al-Khulaanee from the tribe of Aali Raashid.

The Beginning of His Seeking Knowledge: The Shaykh (may Allah Most High have mercy upon him) began to seek knowledge in al-Maktab (a school located in Sa’dah, Yemen) and studied for some time when his connection to seeking knowledge was cut short and this was only because he could not find anyone specific to keep him connected to seeking knowledge.

He (may Allah Most High have mercy upon him) said, “I studied in al-Maktab but then after that I wasted some portion of my life, as Allah had decreed, in other worldly things than seeking knowledge because there was no one there to encourage me or assist me in seeking knowledge."

His Journey to the Land of the Two Sanctuaries and Najd: Then the Shaykh traveled to the land of the two sanctuaries (Makkah & Madeenah) and to Najd. He stayed in Najd for a month and a half but the climate changed and it affected him there in ar-Riyaadh so he decided to travel to Makkah. He sought the advice of some of the preachers about which beneficial books to purchase in which they told him to get Saheeh-ul-Bukhaaree, Buloogh-ul-Maraam, Riyaadh-us-Saaliheen, and Fath-ul-Majeed. At that time he used to work as a guard over a building atop al-Hajoon which is a mountain in the highest part of Makkah. He occupied himself in reading these books when it struck him that, that which was practiced in his country (Yemen) opposed what was within these books especially (what he read in) Fath-ul-Majeed.

His Return to His Country: Then the Shaykh returned to his country and began to forbid the evil that he found amongst his people such as slaughtering to other than Allah, building domes over the graves, and calling upon the dead while seeking their assistance. Word of this reached the Shee’ah there and when their numbers began to dwindle one of them said, “Whoever changes his religion then kill him!” Another one sent a message to his relatives saying, “If you do not stop him (from preaching) we will throw him in prison”. So after the harassment, intimidation, and vicious threats that the Shee’ah had put him through they felt that Aboo ‘Abdir-Rahmaan had changed his religion and that if he did not recant from the creed of Tawheed (Islamic monotheism) then he was to be killed. To the Shee’ah and those like them, whoever called to Tawheed was one who had changed his religion and must repent; if he did not repent then he was to be killed. Thus after all of this they agreed upon a resolution that Aboo ‘Abdir-Rahmaan could not get away from. They decided to place him in the curriculum of Jaami’ –ul-Haadee to study there until they could remove the doubts that had clung to his mind, in their estimation, and this was a trial for Aboo ‘Abdir-Rahmaan, may Allah have mercy upon him, after having learned the correct creed and authentic methodology. He was thrown into the lion’s den of Shi’aism yet Aboo ‘Abdir-Rahmaan by the grace of Allah the Mighty and Majestic, then on account of his sound understanding of the Islamic creed, came to see that the books that they studied were books based upon the way of the Shee’ah and the Mu’tazilah. He turned instead towards learning the science of an-Nahw despite the fact that the People of Innovations and those like them were introducing a corrupt version of the Islamic creed into the Arabic language. However Allah the Glorified and Most High protected Aboo ‘Abdir-Rahmaan from their evil plot so he studied the text Qatr-un-Nadaa by Ibn Hishaam continuously until he fully understood it and grasped its contents due to his studies and revision of the text.

Next: The Shaykh returns to the land of the two sanctuaries (Makkah & Madeenah)

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

The Black Stone does not cause Harm or cause Benefit

It is narrated by ‘Umar bin al-Khattaab, may Allah be pleased with him, that he went to the black stone and kissed it. Then he said, “By Allah I know that you are only a stone that does not cause harm nor cause benefit but if I hadn’t seen the Messenger of Allah (may the peace & blessings of Allah be upon him) kiss you, I would not have kissed you.” And it is related by al-Bukhaaree #1520, 1528, 1532, and in Muslim # 1270.

I (Shaykh Muhammad) say: If this applies to the black stone which is embedded into the noble Ka’bah that it does not cause harm nor cause benefit then other stones such as the stones used in the graveyards, coffins, and domes (that surround the graves) definitely do not cause harm or benefit.

But if someone else besides ‘Umar would have made this statement the Innovators would say that he is a Wahhaabi!!! So what do they say about Ameer-ul-Mu’mineen (the Leader of the Believers), al-Farooq, ‘Umar bin al-Khattaab, may Allah be pleased with him, the one who taught in the school of Prophethood, the school of Tawheed and the Sunnah??

ash-Shaykh Muhammad bin ‘Abdil-Wahhaab al-Wasaabee al-‘Abdalee (hafithahullah)Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Taken from al-Qawl-ul-Mufeed fee Adillat-it-Tawheed page 130

Advice on Seeking Knowledge

What advice do you give to the one who seeks knowledge and what are the stages of studying knowledge and foundation that one should use to build himself upon it? What is your advice concerning adherence to the prophetic narrations?

Answer: All praise is for Allah, seeking knowledge is made easy:

{And We have indeed made the Quran easy to remember then is there any that will remember?} Soorat-ul-Qamar: 17

And the Prophet, may the peace & blessings of Allah be upon him, said: (Whoever goes out in the path to seek knowledge Allah will make easy for him the path to Paradise.) Muslim (2699)

And the Glorified and Most High says: {And it is not for the believers to go out to fight all together. Of every troop of them, a party only should go forth, that they may get instructions in religion, and that they may warn their people when they return to them, so that they may beware.} Soorat-ut-Tawbah: 122

Thus the paths to learning knowledge are abundant and to Allah is all praise. You can either register into the schools, institutes, and structured colleges where you study the religious curriculums based on Tawheed, Fiqh, Tafseer, Hadeeth, and the Arabic language. Indeed these institutes, colleges, and schools have good curriculums for the one whom Allah the Glorified and Most High grants success. And they have within them teachers who are more than competent.
You can also study in the study circles that occur in the Masaajid at the hands of the Scholars who sit with the people and teach them.

If there is not a Masjid close to you to study then go to another Masjid even if it is far and if there is a need to travel. Indeed the previous Scholars used to travel to seek knowledge on long journeys and in those times they did not have cars or planes. They only had the ability to walk or to ride on an animal despite the distance and alienation from their homelands despite this they were patient.

Knowledge is not obtained by mere hoping and easiness rather it deserves patience upon difficulty, reflection, and a pure intention.

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pages 28 – 29

The Difference between Naseehah (Advising) and Tajreeh (Disparaging)

The Linguistic and Technical Meaning of the word Naseehah (Advising)

The word “Naseehah” linguistically indicates something that is pure. It means purity from everything that is corrupt. It is said that milk is Naasih (pure) when it is free of impurity. Therefore the religion that Allah sent to our Prophet Muhammad (may peace & blessings be upon him) commands (us to observe) this aspect of Naseehah which is a purity from all that is deceptive, whatever that form of deceit may be. Whether it occurs in the relations people have, or during counseling sessions, or in their business transactions. Even during their arguments and disputes, or the rulings given amongst the people all of that is done sincerely without any deceit or its involvement.

Naseehah begins first with Allah which is to believe in Him, and to believe in His names and attributes while worshiping Him the Glorified, the Most High, the one who is alone having no partner. This is the meaning of Naseehah to Allah.

Then there is Naseehah to the Book of Allah. It is to believe that the Quran is the speech of Allah the Glorious, the Most High. To use it as a source of reaching a ruling in order to settle disputes, to adhere to what was revealed within it, to act according to its commands and to leave that which it prohibits.

Then there is Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him) which is to believe in him (as the final prophet) and to affirm this belief while loving him and obeying him. It is to adhere to what he brought and to abandon all of the newly invented matters and innovations that oppose what was revealed to him (may the peace & blessings of Allah be upon him). This is the meaning of Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him).

Then there is Naseehah to the Muslim rulers who are in charge of running the affairs of the people. This is done by listening to them and obeying them in goodness without trying to overthrow them. It also includes supplicating for them to have piety and honesty as well as carrying out the work that they have entrusted the people with from amongst the high ranking officials. So when they entrust those who are reliable with an order concerning the affairs of the Muslims and they place them in charge of them, then it is obligatory for the ruler to advise them in performing their jobs and carrying them out. This includes the princes, the judges, the employees, and the workers, all of those whom the ruler has placed in positions. All of them must be given Naseehah by the ruler in order to carry out their work. Just as Naseehah is to be given to the ruler as well in conveying what they observe form his shortcomings until he acts based on what he rectified and what he reconciled (of his shortcomings). This is Naseehah to them (the rulers) and cooperation with them.

Then there is Naseehah to the common Muslim people and that is by spreading love amongst the Muslims and rectifying all forms of discord. The Most High says: {Fear Allah and rectify all forms of discord amongst yourselves.} Soorat-ul-Anfaal: 1

And the Most High says: {And if two groups from amongst the believers begin to fight with one another then make peace between them both. However if one breaks the peace by resuming the differences amongst the two then all of you must fight the group that rebelled until it complies with the order of Allah. If they comply then make peace between them in fairness and be just. Indeed Allah loves those who are just.} Soorat-ul-Hujuraat: 9 -10

This is the Naseehah that is to be given to the Muslims.

Naseehah also includes enjoining the good and forbidding the evil to whoever falls into that which opposes (the religion) until he returns to the correct position.

{And the believing men and the believing women are supporters of one another. They enjoin the good and forbid the evil, they establish prayer, they pay the alms tax, and they obey Allah and His messenger. They are the ones whom Allah will have mercy upon. Indeed Allah is Mighty and Wise.} Soorat-ut-Tawbah: 71

Therefore enjoining the good and forbidding the evil is Naseehah. How do you watch your brother opposing (the religion) or upon some form of disobedience, you harm him and you harm society by not advising one another! You must advise one another and enjoin the good and forbid the evil by using wisdom and good admonition. Debating by using good words is best, not by disparaging, condemning, and belittling. This is not Naseehah rather this is Fadheehah (scandal and controversy): {Indeed those who love that al-Faahishah (filthy vile language, illegal sexual intercourse, etc.) be spread amongst those who believe, they will suffer a painful punishment in this life and in the hereafter. And Allah knows but you do not.} Soorat-un-Noor: 19

The Difference between Naseehah (Advising) and Tajreeh (Disparaging)

It is not permissible to broadcast mistakes and to disparage those who have fallen into them and to construct our gatherings upon back biting and slandering them. Allah has prohibited all of that. The Most High says: {O you who believe do not let a group among you make fun of another group among you. It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11

So perhaps the one being spoken about is better than the one who speaks about him (as Allah says:) {It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11

The deficiency found in your brother is a deficiency found in you. If you want to rectify this deficiency that has occurred from the ruler or from the general Muslims then let this Naseehah occur between you and between the one being advised in private. That you sit in a gathering or speak on a tape recording or speak upon the pulpit during a sermon and disparage the Muslim rulers or that you disparage your Muslim brothers then this affair is not permissible. This is not Naseehah. On the contrary this is Fadheehah (scandal and controversy). It is the difference between Naseehah and Tajreeh (disparagement).

Naseehah is what Allah the Glorious and Most High commands. The Messenger (may the peace & blessings of Allah be upon him) commands it. It is (a form of) rectification. As for Tajreeh (disparagement) then it is corruption. It is the difference between corruption and rectification: {And Allah knows the corrupt person from the one who wants to make peace.} Soorat-ul-Baqarah: 22

The one who desires rectification does not call out his brothers when they fall into mistakes. He does not disparage them or announce their shortcomings. Rather he must sit with the one being advised or speak to him via the various modes of communication and discuss it privately. He may not know about the mistake that he has fallen into. So he is advised of it for the sake of avoiding it and no one is informed of that. This is the Naseehah which indicates clarity within the souls and love within the hearts. And this will produce rectification to those things which are corrupt as well as produce mutual brotherhood between the Muslims and the safeguarding used to cover up mistakes. So whoever covers up the fault of a Muslim, Allah will cover his in this life and in the hereafter.

By Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pages 14 – 18

The Ruling of Supplicating to the Angels

It has become a well known practice amongst the common people to say before going to bed; O Angels of Protection, Awaken me at this hour or at this time, etc?

Answer: This is not permissible, rather it is Shirk Akbar (the major form of idolatry that takes one out of the fold of Islam) because it is a considered supplicating to other than Allah and seeking assistance from the unseen. It is just like seeking assistance from the Jinn, or the idols, or from the dead based on the general statement of the Most High:

“The Mosques are for Allah so do not supplicate along with Allah anyone else.” Soorat-ul-Jinn: 18

And the Glorified says:

“That is because Allah is your Lord to Him belongs the dominion. Those who supplicate to others besides him do not even own the grooves embedded within a date stone. If you called on them they do not hear your supplication even if they did hear you they would not be able to respond and on the Day of Judgment they will deny your associating partners with them and none can inform you like the All-Knower.” Soorat-ul-Faatir: 13-14

Therefore the Glorified has labeled supplication to the dead, the idols, the Jinn, or the angels, anything besides him that is supplicated to is considered Shirk. The Mighty & Majestic says:

“Indeed there were men from amongst mankind who took refuge amongst the men of the Jinn but they only increased in sin and transgression.” Soorat-ul-Jinn: 6

And the Glorified said:

“Whoever supplicates to another god along with Allah without evidence then indeed his reckoning will be with his Lord. He does not grant success to the disbelievers / the ungrateful.” Soorat-ul-Mu’minoon: 117

So He has named those who supplicate to others besides Him as disbelievers / ungrateful. This is generally applied to all of those supplicated to besides Allah such as the dead, the idols, the Jinn, or the angels. There is no exception to that except for the one who is alive and present and possess the ability to do things based on the statement of Allah, the Glorified in the story of Moses:

“So he sought assistance from one who was from his group against the one who was his enemy.” Soorat-ul-Qisas: 15

And from this type of Shirk is the saying of some people; O Jinn! Take it O Sab’ah! Take it! Or “O Jinn of the noon-time! Take it.” Or “O Jinn of such and such people” or “O Jinn of the land of such and such person”. All of this is Shirk Akbar and a supplication to other than Allah to those who are not present. So if one says “O Angels awaken me” or “protect me” then this is considered Shirk Akbar. Or if one says “O Jinn of the dwelling, protect me” or “awaken me” this is Shirk Akbar in which we seek refuge in Allah from.

It is obligatory for the Muslim to be cautious of this and to seek protection in Allah alone, to ask from Him alone for He is sufficient. He is the one who is able to do anything and the Mighty & Majestic says:

“Supplicate to me and I will respond to you.” Soorat-ul-Ghaafir: 60

And He, the Glorified says:

“When My servants ask from Me indeed I am near, I respond to the supplication of the one who supplicates to Me. So seek from Me and believe in Me so that you may be guided.” Soorat-ul-Baqarah: 186

And the Prophet (may the peace & blessings of Allah be upon him) said: “When you ask, then ask Allah. And when you seek assistance, seek it from Allah.”

I ask Allah to grant success to all of the Muslims in understanding His religion and safety from the causes of His anger, indeed He is the All-Hearing, the One who is close.

Shaykh Bin Baaz (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/182

Regarding the Shee’ah in Yemen

Question: When did the ideology of the Shee’ah enter Yemen? What is the meaning of the word Tashayyu’oo (Shee’aism)? And who is the one who said,” If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys”?

Answer: The innovation of the Shee’ah entered into Yemen during the time of ‘Abdur-Razaaq bin Hamaam as-San’aanee in the second century which was brought in by Ja’far bin Sulaymaan adh-Dha’bee, and the Shee’ah at that time were moderate (in their application of this ideology).

So when al-Haadee came to Yemen the innovation of the Shee’ah began to increase as it is mentioned in the book ((Tabaqaatu Fuqahaa-il-Yaman)) and after his death the people of Yemen were tried by it (Shee’aism).

But all praise is for Allah because now the ideology of the Shee’ah is becoming a waning innovation, and how truthful is Allah when He said:

“And say: The Truth has come and falsehood has been eradicated,
Verily falsehood is ever bound to vanish.” Soorah al-Israa: 81

We ask Allah to purify the lands of the Muslims from the innovation of the
Shee’ah.

As for the word at-Tashayyu’oo (Shee’aism), then it means to exceed the limits in loving the Ahl-ul-Bayt (the members of the Prophet Muhammad’s-peace & blessings of Allah be upon him-immediate family).

And corresponding to this is the word an-Nasb (Affliction or Trial) and it bears the meaning: The Trial of extreme hatred towards the Ahl-ul-Bayt. And our rightly guided predecessors used to mention in some of the narrations those narrators who were upon the ideology of the Shee’ah and they would make reference to them as: This one is Naasibee (one who has extreme hatred toward ‘Alee-may Allah be pleased with him).

Imaam ‘Alee bin al-Husayn was against those who were extravagant in their love for the Ahl-ul-Bayt. He would say: “O People love us for the sake of Islaam otherwise your love for us will become a liability." And in another narration:“By Allah, you will continue to speak concerning us until you will hate us openly in front of the people."

And Imaam Ahmad bin ‘Amroo bin Abee ‘Aasim said in “as-Sunnah” (2/476): We were informed by Aboo Bakr ibn Abee Shaybah who was informed from Wakee’ from Shu’bah from Abee at-Tiyaah from Abee as-Suwaar al-‘Adawee who said: ‘Alee-may Allah be pleased with him-said: “A group of people will love me to the extent that they will enter the hellfire because of me, and there will be another group of people who will hate me to the point that they will enter the hellfire because of their hatred towards me.” This narrative is saheeh based on the criteria of the two Shaykhs: Bukhaaree & Muslim.

As for the one who said: “If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys…” Then it was ash-Sha’bee ‘Aamir bin Sharaaheel al-Hamdaanee who was born in the caliphate of ‘Umar-may Allah be pleased with him-and he is from the trustworthy of the Taabi’een and from the Fuqahaa who died in the year 103. ((Taqreeb))

Aboo ‘Abdillah bin Ahmad Muhammad bin Hanbal ash-Shaybaanee said in “as-Sunnah” (Volume 2/ 548 #1284): I was informed by ‘Uthmaan bin Abee Shaybah who was informed by Muhammad bin al-Hasan meaning al-Asadee who was informed by Aboo
Kadinah from Ibn Abee Khaalid from ash-Sha’bee who said: “If the Shee’ah were birds they would be vultures.”

Ash-Sha’bee said: And I looked into these desires and I spoke concerning its people but I never saw a people with less intelligence than al-Khashabiyyah. And he-may Allah have mercy upon him-said: (#1276): I was informed by Muhammad bin Yahyaa bin Abee Sameenah who was informed by Ibn Abee Zaaidha from Isma’eel meaning Aboo Khaalid and his father Zakariyaa bin Abee Zaaidha and Maalik ibn Mighwal from ash-Sha’bee: "If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys”

And the innovation of the Shee’ah had increased in al-Koofah and ash-Sha’bee was from al-Koofah and he was one established upon the truth may Allah have mercy upon him.

By Umm ‘Abdillah al-Waadee’yah (hafithahallah)
Taken from the Q&A section of her book: Naseehatee li-Nisaai qadhaayaa
tahummul-maraa fataawaa li-Nisaai

(My Advise to the Women: Issues concerning women & Islaamic rulings for women.) p.208
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Al-Wahhaabiyyah is more Harmful than Communism!? Regarding the Difference between the Shi’ah and Ahlus-Sunnah

What is the ruling concerning one who says that al-Wahhaabiyyah is more harmful to Islam than communism? Also summarize the difference between the Shi’ah and Ahlus-Sunnah (The People who adhere to the Sunnah).

Answer: I say, and Allah knows best, that the one who says al-Wahhaabiyyah is more harmful to Islaam than communism is one of two types: He is either a man who does not know anything about Islaam, so then he is excused because of his ignorance concerning Islaam, and Allah Glorified is He Most High says in His Noble Book:

“And we do not punish a people until we have sent them a messenger”

The ruling concerning this type of individual is that he is misguided, or he is a man filled with hatred towards the religion, one who is a Naasiree (the revolutionary and socialistic ideas of the late Egyptian President Jamal Abdu-Nasser b.1918-d.1970) or a Ishtiraakee (Socialist-Communist), or a Ba’thee (one who follows a form of Arab nationalism founded by an Arab Christian named Michel Aflaq b.1910-d.1989 from Syria), or from other than them who are from the enemies of Islaam, and the ruling concerning this individual is that he is a disbeliever.

As for the difference between the Shi’ah and Ahlus-Sunnah (The People who adhere to the Sunnah) then the Shi’ah follow their desires and innovated opinions in addition to opposing the commands of the prophet-may the peace & blessings of Allah be upon him-whereas Allah Glorified is He Most High has said:

“So warn those who oppose his command that a calamity will befall them or they will be afflicted with a terrible punishment.”Soorah an-Noor: 63

In regards to the explanation of His statement Most High: “So warn those who oppose his command…” Ibn Katheer states: “Meaning: From (adhering to) the command of the messenger of Allah may the peace & blessings of Allah be upon him-is (following) his Manhaaj(methodology), his Tareeqah (way), his Sunnah, and his legislation (Sharee’ah). So one’s statements and actions are measured by his-may the peace & blessings of Allah be upon him-statements and actions. So whoever acts in accordance with that then his action is accepted and whoever opposes him-may the peace & blessings of Allah be upon him-then his statement is rejected regardless of whoever he may be as it has been established in the two Saheehs of Imaam al-Bukhaaree and Muslim and from others that the messenger of Allah-may the peace & blessings of Allah be upon him-said: “Whoever does an act that is not in accordance with our command then it will be rejected.” So warn and fear for the one who opposes the legislation revealed to the messenger-may the peace & blessings of Allah be upon him-inwardly and outwardly. “…that a calamity will befall them …” Meaning: In their hearts from disbelief, hypocrisy, or innovation. “…or they will be afflicted with a terrible punishment.” Meaning: In this life whether by being killed, legal punishment, confinement or anything similar.”

As for Ahlus-Sunnah (The People who adhere to the Sunnah) then they follow the advice of the messenger of Allah-may the peace & blessings of Allah be upon him-when he said: “Adhere to my path (Sunnah) and the path (Sunnah) of the rightly guided successors, bite onto it (the Sunnah) with your molars and beware of the newly invented matters…” Extracted by Ahmad (4/126), at-Tirmidhee (5/2686), Ibn Maajah (1/42), and Aboo Daawud (20/4607) all of them from the narration of al-‘Irbaadh bin Saareeyah and at-Tirmidhee said: This narration is Hasan Saheeh.

Ibn Taymeeyah-may Allah have mercy upon him-said: “And they know that the most truthful of speech is the Speech of Allah, and the best of guidance is the guidance of Muhammad-may the peace & blessings of Allah be upon him-and they prefer the Speech of Allah over any other speech from other than Him emanating from the later people, and they place the guidance of Muhammad-may the peace & blessings of Allah be upon him-over the guidance of anyone else so due to this they are called Ahlul-Kitaab was-Sunnah (The People who adhere to Allah’s Book and the Sunnah of His messenger-may the peace & blessings of Allah be upon him).” From the al- ‘Aqeedatul-Waasiteeyah.

And the Prophet-may the peace & blessings of Allah be upon him informed his nation that they would split into seventy three sects all of them being in the fire except for one and it is the Jamaa’ah (the group).

So this mentioned Jamaa’ah is Ahlus-Sunnah (The People who adhere to the Sunnah) the ones whom the prophet-may the peace & blessings of Allah be upon him-spoke of when he said: “There will continue to appear from my nation a group firm upon the truth, they will not be harmed by those who oppose them nor by those who forsake them up until the establishment of the Final Hour.”

So Ahlus-Sunnah (The People who follow the Sunnah) adhere to the Book and the Sunnah and their way is the religion of Islaam the one that Allah sent to Muhammad-may the peace & blessings of Allah be upon him.

A Question posed to Umm ‘Abdillah al-Waadee’yah (hafithahallah)
Taken from the Q&A section of her book: Naseehatee li-Nisaai qadhaayaa tahummul-maraa fataawaa li-Nisaai (My Advise to the Women: Issues concerning women & Islaamic rulings for women.) p.247
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him