<b>Actions For Performing Wudu (Ablution) </b> Perform completely the wudu, imitating the method commanded by Allah (SWT) in the Qu'ran:


<b>Allah (SWT) said</b>, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)


<b>The Prophet (SAW) said,</b> "Allah does not accept prayer without purification ..." (Sahih - Muslim and others)


Making Niyyah (Intention) for Wudu


Before starting the actions of wudu it is necessary to make niyyah. Make niyyah that the act of performing wudu is for the purpose of purity only. Niyyah should be made in the heart because it is an action of the heart and not of the tongue. Niyyah by words is not approved by the Prophet (SAW).


<b>Prophet Muhammad (SAW) </b> said, "Verily the actions are by intention and there is for everyone only what he intended..." (Sahih - Fath-ul-Baaree and Muslim)


<b>At-Tasmiyyah </b> (Mentioning Allah's Name)


After niyyah,( which takes place in the heart not aloud.).. Start wudu by saying aloud or silently:


<b>"Bismillah" </b>


(In the Name of Allah)


Prophet Muhammad (SAW) said, "There is no wudu for him who does not mention Allah's name upon it." (Sahih - Ibn Maajah, At-Tirmithee, Abu Dawood, and others)


<b>Washing Hands Up to the Wrist </b> Start by using the left hand to wash the right hand up to the wrist making sure that no part of the hand is left dry, especially between each finger. Repeat three times. Then use the right hand to wash the left hand up to the wrist making sure that no part of the hand is left dry, especially between each finger. Repeat three times.


Humran (RA) narrates that Uthman (RA) called for water to make wudu and washed his hands three times... then said, "I saw Rasoolullah (SAW) make wudu just as I have made wudu." (Sahih - Al-Bukhari and Muslim)


<b>Washing Mouth </b> Take water into the right hand and wash the mouth by moving the water around inside the mouth making sure to reach the back of the throat. Repeat three times.


Prophet Muhammad (SAW) said, "When you make wudu then wash your mouth." (Sahih - Al-Baihaqee)


<b>Sniffing Water Into the Nose and Then Ejecting It </b>


Put water into the right palm, sniff the water into the nose and breath it into its backmost part, then eject the water from the nose with the fingers on the left hand. Repeat three times.


The Prophet (SAW) said, "When one of you makes wudu then let him enter water into his nose, then expel it." (Sahih - Al-Bukhari, Muslim, Abu Dawood)


Abd Khair (RA) said, "We were sitting looking towards Ali (RA) - as he made Wudu - and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand - he did that three times, then said, 'Whoever would like to see the way of purification of Rasoolullah (SAW) - then this is his purification.'" (Sahih - Ad-Daarimee)


<b>Washing the Face </b> Wash the face, from ear to ear, and forehead to chin making sure that no part of the face is left dry. Repeat three times.


Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)


Humran ibn Abaan (RA) narrates that Uthman (RA) called for water to make wudu and so mentioned the way in which the Prophet (SAW) made wudu. Humran (RA) said, "Then he washed his face three times." (Sahih - Al-Bukhari, Muslim)


<b>Running Water Through the Beard with the Fingers </b> Take a handful of water into the right hand and enter it below the chin and rub it through the beard making sure to get all the way down to the roots of the hair.


Anas (RA) narrates that the Prophet (SAW), when he made wudu, used to take a handful of water and enter it below his chin and rub it through his beard and said, "This is what my Lord - the Great and Exalted - has ordered me to do." (Sahih - Abu Dawood, Al-Baihaqee, Al-Haakim)


<b>Washing the Hands and Arms Including the Elbows </b>


Use the left hand to wash the right hand, forearm and elbow, up to and including the elbow making sure that no part of the hand, arm and elbow is left dry, especially between the fingers. Repeat three times. Then use the right hand to wash the left hand, forearm and elbow making sure that no part of the hand, arm and elbow is left dry, especially between the fingers. Repeat three times.


Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)


Nu'aim ibn Mijmar (RA) said, "I saw Abu Hurairah make wudu - he washed his face and completed the wudu, then washed his right hand until he reached the upper arm, then his left hand till he reached the upper arm" - then in the end of the Hadith he said: "This is how I saw Rasoolullah (SAW) make wudu.'" (Sahih - Muslim)


<b>Wiping the Head *</b>


Wipe the head with the fingers of both hands, starting from the forehead, taking them to the nape of the neck, then bring them back to the forehead. Do this one time.


Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)


The Prophet (SAW) wiped his head with his two hands, moving them forwards and backwards - beginning with the front of the head and (wiping) with them up to his nape then he (SAW) returned them to the place from which he began. (Sahih Al-Bukhari, Muslim, At-Tirmithee, and others)


<b>*Wiping Over the Turban </b>


Men who wear a head piece that is difficult to remove (such as a turban) should wipe over the head covering. Do this one time.


Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and leather socks." (Sahih - Al-Bukhari and others)


*<b>Wiping Over the Turban and Forelock </b>


If part of the head is uncovered and it is normally so, then it is preferable to wipe over the part that is uncovered along with the turban. Do this one time.


Shu'bah (RA) said, "The Messenger of Allah (SAW) made wudu and wiped over the front portion of his scalp, his turban and his socks. (Sahih - Muslim)


<b>*Woman's Head Cover </b> As for the woman's head cover, it is also permissible to wipe over it. This would be the case of a woman that has no private place for wudu (i.e. where non-Mahram men or non-Muslim women may see them). Do this one time.


Umm Salamah (RA) used to wipe over her head cover . (See'al-Mughnee' - Ibn Mundhir)


<b>Wiping the Ears </b> Wipe the ears by inserting the tips of the index fingers into the ears, twist them around the folds of the ears then pass the thumb behind the ears from the bottom, upwards. Wipe the ears with the water used for the head. Do this one time.


Prophet Muhammad (SAW) said, "The two ears are a part of the head." (Sahih - At-Tirmithee, Abu Dawood, and Ibn Maajah)


From Abdullah ibn Amr (RA) - about the way of performing wudu - he (SAW) said, "Then he (SAW) wiped his head and entered his two forefingers into his ears and wiped the backs of his ears with his thumbs". (Sahih - Abu Dawood, An-Nasaa’ee, Ibn Maajah, Ibn Khuzaimah)


Ar-Rabee bint Mu'awwidh (RA) reported that the Prophet (SAW), "Wiped his head with water remaining in his hand". (Hasan - Abu Dawood and others)


<b>Washing the Feet and Ankles* </b> Use the right hand to wash the right foot up to and including the ankle making sure no part of the foot is left dry, especially between the toes. Use the right hand pinkie finger to wash between the toes starting on the right side of the foot. Repeat three times. Then use the left hand to wash the left foot up to and including the ankle making sure no part of the foot is left dry, especially between the toes. Use the left hand pinkie finger to wash between the toes starting on the right side of the foot. Repeat three times.


Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)


"Ibn Umar (RA) said, "Rasoolullah (SAW) fell behind us and then came upon us during a journey, then we found him and it was time for 'Asr - so we began to make Wudu and wipe over our feet, so he (SAW) called out at the top of his voice, 'Woe to the ankles from the Fire. (two or three times)'" (Sahih - Al-Bukhari and Muslim)


"Al-Mustaurad (RA) said, "When the Prophet (SAW) made wudu he would enter the water between his toes with his little finger." (Sahih - Abu Dawood, At-Tirmithee, and Ibn Maajah)


<b>*Wiping Over the Foot Covering </b>


Wiping over the top of the foot covering with wet hands instead of washing the feet is allowed, provided that the foot covering has been put on after performing wudu that included washing the feet. Wipe the top of each foot one time, using the right hand for the right foot and the left hand for the left foot. This is allowed for 24 hours from the time of wudu, if not traveling. After this time the feet must be washed. It is allowed for 3 days from the time of wudu, if traveling. After this time the feet must be washed.


Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and leather socks." (Sahih - Al-Bukhari and others)


<b>Drying the Body-Parts After Wudu </b>


Drying the body-parts after wudu is a desirable action.


Aishah (RA) said, "Rasoolullah (SAW) had a cloth which he used to dry himself with after making wudu." (Sahih - An-Nasaa'ee)


<b>How Many Times For Each Action in Wudu </b>


Each detail of wudu has been performed by Prophet Muhammad (SAW) once, twice or three times (except wiping of head and ears, these should only be done once). Washing each body-part once is obligatory - and the second and third washings are Sunnah - and it is better to wash three times so as to follow the Sunnah of the Prophet (SAW).


Ibn Abbas (RA) said, "Rasoolullah (SAW) made wudu (washing each part) once." (Sahih - Al-Bukhari)


Abdullah ibn Zaid (RA) narrates that the Prophet (SAW) made wudu (washing each part) twice. (Sahih - Al-Bukhari)


Uthman (RA) recorded that he (SAW) washed each of the parts three times. (Sahih - Al-Bukhari and Muslim)


<b>Beginning With the Right </b> Always wash the right hand before the left hand. Always wash the right foot before the left foot. Always wash the right side before the left side.


Aisha (RA) said, "Rasoolullah (SAW) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs." (Sahih - Al-Bukhari, Muslim, and others)


<b>Reading Du'as (Supplications) After Wudu </b>


After wudu, first say aloud or silently:


"Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa ash hadu an-na muhammadan 'abduhu wa rasulhu"


(I testify that there is none worthy of worship except Allah, and I testify that Muhammad (SAW) is His slave and Messenger)


Then say aloud or silently:


"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal muta tah-hireen."


(O Allah, make me one of those who constantly repents to You and of those who purify themselves)


Rasoolullah (SAW) said, "None of you makes wudu and completes the wudu then says: "Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa ash hadu an-na muhammadan 'abduhu wa rasulhu" except that all eight Gates of Paradise are opened for him - so that he enters by whichever he pleases." (Sahih - Muslim, Abu Dawood, At-Tirmithee, An-Nasaa'ee, Ibn Maajah)


"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal muta tah-hireen." (Sahih - At-Tirmithee)


<b>Actions That Break Wudu </b> Actions that break wudu are as follows: that which comes out from the two private parts (front and back) such as urine*, wind, excretion*, blood*, etc., sound sleep while lying down or reclining, touching the uncovered private parts,


Allah (SWT) said, "…or any of you comes from answering the call of nature, or you have been in contact with women (sexual intercourse)…" (Al-Ma’idah 5:6)


The Prophet (SAW) said, "There is no wudu except from a sound or a smell." (Sahih - Ul-Jaarni)


Rasoolullah (SAW) said, "The eye is the drawstring for the anus, so he who sleeps then let him make wudu." (Sahih - Abu Dawood, Ibn Maajah, Ahmad)


Rasoolullah (SAW) said, "If one of you touches his penis and there is no veil between him and it nor any cover, then wudu has become obligatory for him." (Sahih - Al-Haakim and others)


*That Which Comes Out From the Private Parts


Menstruating and post-partum bleeding women are not permitted to pray. Menstruating and post-partum bleeding women must complete their bleeding period and make ghusl (wudu plus bathing the entire body) before returning to their prayers.


Anyone having a continuous flow of blood, urine or excretion from the privates parts must wash the privates and make wudu for every prayer, after the time has entered. Anyone having continuous impurities from the private parts fall under the rules of istihadah. For more information about itsihadah read Natural Blood of Women by Shayekh Muhammad bin Salih Al-Utheimeen or any other book containing laws from the Quran and authentic Sunnah regarding the natural blood of women.


The Prophet (SAW) said to Fatimah bint Hubaish (RA), "Give up the prayer when your menses begins, and after it finishes, wash the blood off your body (by having a full shower/bath), and start praying." (Sahih - Al-Bukhari)


The Prophet (SAW) told Fatimah bint Hubaish (RA), "Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray even if blood drops onto the mat!" (Sahih - Al-Bukhari)

<b>Imaam Muhammad Naasir-ud-Deen Al-Albaanee </b>


SOURCE: Al-Asaalah Magazine, Issue 9


PRODUCED BY: Al-Ibaanah.com


<b>Question:</b> Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?


<b>Answer:</b> Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [saheeh Muslim: no. 2450]


Furthermore, the scholars have used this word "Salaf" many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations:


"And every good lies in following he who has preceded,


while every evil lies in the innovating of he who came after."


However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am a Salafee.'" So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology"! There is no doubt that such a rejection - if that is what he intended - necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu 'alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam, said:


"The best of mankind is my generation, then those that come after them, then those that come after them."


So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, none of the scholars would be able to ascribe him with disbelief or sinfulness.


As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-habs?! Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of Ahl-us-Sunnah wal-Jamaa'ah. But the one who ascribes himself to the Ash'aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew - would these people reject the likes of these ascriptions to individuals who are not free from error?


As for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility ('ismah), in the general sense. The Prophet, sallAllaahu 'alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will hold tightly onto what the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.


And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the companions of the Prophet, sallAllaahu 'alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.


And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah of his Messenger, sallAllaahu 'alayhi wa sallam, be in accordance with the methodology of his, sallAllaahu 'alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that which provides evidence for it.


Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts, and the second of which is due to the appearance of numerous Islaamic groups.


With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:


"And obey Allaah and obey His Messenger and those in authority over you."


So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. This is in spite of him, as well as those around him, committing errors. So it would be obligatory to obey him in order to repel the harm of differences of opinions. And this is with the well-known condition: "There is no obedience to the creation in disobeying the Creator." [see Silsilat-ul-Ahaadeeth As-Saheehah: no. 179]


And Allaah, may He be Exalted, says:


"And whosoever opposes the Messenger after the guidance has been clearly explained to him, and he follows a way other than the way of the believers, We will turn him to what he has chosen and burn him in Hell - what an evil destination." [surah An-Nisaa: 115]


Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of "the way of the believers" here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation - and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.


Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says:


"O you who believe, fear Allaah, and be with the truthful." [surah At-Tawbah: 119]


So anyone that makes a distinction between the Book and the Sunnah from one perspective and between the Salaf As-Saalih (Righteous Predecessors) from another perspective, then he can never be truthful.


As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of "the Way of the Believers", which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, described them as: "The one which is upon the same thing that I and my companions are upon today." [see As-Saheehah: no. 203 & 1492]


This hadeeth resembles that ayah which mentions the "Way of the Believers". Also, there is the hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu, in which he, sallAllaahu 'alayhi wa sallam, said: "So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." [see Irwaa-ul-Ghaleel: no. 2455] So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the Sunnah of the righteous Khaleefahs.


So there is no doubt that we - us who come in a later time - we must return back to the Qur'aan, the Sunnah and the Way of the Believers. And it is not permissible for us to say: "We can understand the Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon."


There must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that! - the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?


And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not be sufficient. This is because, the members of these sects - of the Ash'arees and the Matureedees and the Hizbees - they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, "I am a Salafee."


So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf, for it explains these two with regard to understanding and concept, knowledge and action, and da'wah (calling) and Jihaad.


And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or 'Umaree (a follower of 'Umar), or 'Uthmaanee (a follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.


And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves "Muslims" only, without ascribing ourselves to the Salaf - in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways - based on the fact that they are not prescribed in the Religion nor are they correct?


"So this contrast between us is enough for you


And every container will eventually let out what is in it."


And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance. [1]


--------------------------------------------------------------------------------


Footnotes:


[1] Translator's Note: It must be noted here that there is a difference between one ascribing himself to the Salaf and thus syaing he is Salafee and one taking that as part of his name, calling himself i.e. Abu Fulaan As-Salafee. This (latter example) is not what is intended here by the speech of our noble scholar, Muhammad Naasir-ud-Deen Al-Albaanee, as can be seen in his example, since he did not used to attach the phrase "as-Salafee" at the end of his name. Neither was this the example set forth by the other major scholars of our time, such as Imaams Ibn Baaz, Ibn 'Uthaimeen and Muqbil bin Haadee Al-Waadi'ee. In spite of this, they were salafee in their Creed and their Methodology and when asked as to their methodology, they never hesitated to say that they were salafee or upon the Salafee Manhaj, and Allaah knows best.

Bismillah:


Assalamo Alikum.


A beautiful artwork was designed by my Filipina Catholic colleague to show me how much she respects our beloved Prophet Muhammad pbuh, may Allah reward her and open her heart to Islam soon insh a Allah.


Enjoy. :)


Salam


Wael.

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Ilm On Line flyer

<b>audio lounge</b>

Common Mistakes made after Prayer

Read complete book here with brief explanation


<b>Shar us Sunnah</b>

New Jersey Conference on Terrorism


<b>Click link for details</b>

recomendened reading on this issue


A Glimpse into the Shee’ah


AUTHOR: Shaikh Saalih Al-Fawzaan


SOURCE: Lamhah ‘anil-Firaq-id-Daalah (pg. 38-39)


PRODUCED BY: Al-Ibaanah.com


The Shee’ah are those who have split off and taken sides with the Members of the Prophet’s Household (Ahlul-Bayt). Originally, the word tashayyu’ (splitting into factions) meant: Following and Aiding (someone).


Allaah says: “And verily from his (Nooh’s) shee’ah (i.e. those who followed his way) was Ibraaheem.” [surah As-Saaffaat: 83] Meaning: Ibraaheem was from his followers and among the supporters of his Religion.


Then afterward, this word began to be applied to this deviant sect that claims to be followers of the Members of the Household, which consists of ‘Alee bin Abee Taailb (radyAllaahu ‘anhu) and his offspring.


They allege that ‘Alee (radyAllaahu ‘anhu) deserved to be commissioned with the Khilaafah after the Messenger (sallAllaahu ‘alayhi wa sallam), and that Abu Bakr, ‘Umar, ‘Uthmaan and the Companions (in general) oppressed ‘Alee, usurping the Khilaafah from him.


This is what they claim. But they are lying in this matter since the Companions unanimously agreed on giving the pledge of allegiance (bay’ah) to Abu Bakr. And amongst these Companions was ‘Alee himself, who pledged his allegiance to Abu Bakr, and thereafter to ‘Umar and then ‘Uthmaan. So this means that in reality, they (i.e. the Shee’ah) hold ‘Alee to be deceitful!


They also deem all of the Companions to be disbelievers except for a few amongst them. And they have turned to invoking curses on Abu Bakr and ‘Umar, labeling them as the “Two idols of Quraish”


From their beliefs and practices is that: They go to extremes with regard to the Imaams from the Members of the Household, giving them the right to legislate laws and abrogate rulings (in Islaam) because they claim that the Qur’aan is distorted and deficient.


This is to the point that they have resorted to taking their Imaams as lords besides Allaah. So they have built tombs over their graves and erected shrines for them, making Tawaaf around them, presenting sacrificial animals to them and swearing oaths to them!


The Shee’aah have split up into further denominations, some less dangerous than others and some worse than others. Amongst these denominations are the Zaydees, the Raafidees, the Isma’eelis, the Faatimees, the Qaraamitees and so on and so forth – a large amount of groups and numerous denominations.


So it is like this – everyone who abandons the truth will not cease to be upon differing and division. Allaah says:


“So if they believe in the same thing you believe (i.e. Prophet and Companions), then they are rightly-guided. But if they turn away, then they are only in divided opposition (amongst themselves). So Allaah will suffice for you against them. And He is the All-Hearer, the All-Knower.” [surah Al-Baqarah: 137]


So whoever abandons the truth will be tested with falling into falsehood, deviation and division, which all lead to no other result except destruction, and we seek refuge in Allaah!


The Shee’ah have split up amongst themselves into numerous sects and denominations, and likewise the Qadariyyah. The Khawaarij have also split up into various denominations (amongst themselves), such as: The Azaariqah, the Hurooriyyah, the Najdaat, the Safriyyah and the Ibaadiyyah. Amongst them are those who are extreme in their beliefs and amongst them are those who are less than that.


The Shi'a sect


By explaining the methodology of the ones who deviate from the true path, one can learn what the true path is... Sunni is not a sect in it's self but rather an ascription. so usually an ignorant person may say "Are you sunni or Shia Not understanding the issue. A muslim must be a sunni which is to follow the way of the Prophet's Sunnah. But others view these terms to mean a sect Sunni meaning Not Shiate.. This is incorrect. I hope this can be helpful to all interested in this issue....

Shaykh Muhammad ibn Abdil-Wahhaab al-Aqeel


Reference: Private sitting with the Shaikh, later translated on Thursday January 25th 2007, corresponding to 7th Muharram 1428


"O Sheikh we desire from you some clarification on how the Da'ee or the student of knowledge can be effective and successful in giving Da'wah in spite of living in the West, and how is he to respond to such questions which are prone to controversy without tarnishing the honor of Islam?"


Sheikh: First of all it is not appropriate for anyone to speak about the religion of Islam except the Ulamaa and the students of knowledge. Nothing has been more damaging and detrimental to this religion of Islam than those ignorant individuals who take it upon themselves to speak about the religion. For they neither speak with knowledge nor Hikmah (i.e. wisdom) and Allah Azza wa Jala stated:


{ادعوا إلى سبيل ربك با لحكمة والموعظة الحسنة و جادلهم با لتي هي أحسن}


"Call to the path of your Lord with wisdom and good admonition and argue in ways which are best"


And Allah stated:


{و لا تجادل أهل الكتاب إلا بالتي هي أحسن}


"And don't argue with the people of the Book except in ways which are best"


You see, this issue of giving Da'wah deserves some Fiqh (i.e. understanding). Hence not everything you know you mention for example, what is appropriate to say in Madinah is not appropriate to say in Makka, what is appropriate to say in Makka may not be the best thing to say in Egypt, and that which is appropriate to say in Egypt may not appropriate to say in Britain, and what may be appropriate to say in Britain may not be appropriate to say in America. Many of these affairs require for the individual to be wise, intelligent and to have deep insight especially since there is an agenda against Islam. Rather the Da'ee or student of knowledge should mention what is enough to obtain his objective and get his point across without going into too many details fearing that the listener may not comprehend the details of certain matters or may misconstrue what he hears which could eventually turn out to be detrimental for him in his religion, similar to the Prophet (Sallahu alaihi wa salam) when he said about the individual:


{بئس أخو عشيرة}


"...What an evil companion he is..."


But when he entered the house of the Prophet he smiled with him and dealt with him in a handsome manner. Meaning the Prophet (Sallahu alaihi wa salam) never expressed to him, directly, the way he felt about him fearing the harm that it may cause. Da'wah today, especially in the west is in need of Ulamaa and Fuqahaa, those who know the difference between what is beneficial and what is detrimental and harmful. May Allah preserve you everyone of us knows, without a doubt, what is beneficial and we all know what is detrimental but when harm and benefit are combined in one situation at the same time who knows how to deal with it? Just as the Prophet (Sallahu alaihi wa salam) said:


إن الحلال بين و الحرام بين و بينهما أمور مشتبهات لا يعلمهن كثير من الناس...


"Indeed the Halal is clear and the Haram is clear and between them are doubtful matters which many of the people have no knowledge of..."


For indeed every Muslim knows what is Halal and what is Haram but as it relates to the doubtful matters, those which are Haram from one angle and Halal from another angle? Very few understand them. It is not incumbent upon you if you are asked, "What is the legal ruling in Islam concerning homosexuality? To respond with such details as you have studied but rather you should say that yes homosexuality in Islam is forbidden and it is a crime which is punishable by the Islamic legal justice system. If they say: "So what is the capital punishment?" then you reply that they should turn to the Islamic legal justice system and they will find the answer which they are looking for. It is neither incumbent upon you as a Da'ee nor as a student of knowledge to respond to such questions nor mention everything that you know when you do decide to respond.


Another thing that has to be understood, may Allah preserve you, is that Islam is a complete systematic way of life and constitution and with this is mind, it is not from wisdom, intellect, integrity and justice on the part of the Da'ee or the student of knowledge to single out one component or portion of this complete system and debate it whether with the Muslims, who lack understanding of the fundamental principles of the religion, or with the non- Muslims those who lack understanding of the religion all together due to the distorted perceptions which they hold about it I will give you an example: consider the fact that a car moves due to all of the components which make up an automobile, but if you were to take a single part from the engine then you would say that it is a worthless piece which has no benefit or value due to the fact that it is a separate entity by itself. But if you were to take that same piece and put it along with the other components which make the car then it plays an important role like the rest of the parts and you will understand that the car cannot function with out it nor is the piece of any worth without the car!!


Likewise the capital punishments in Islam, the legislative rulings, the issues related to Walaa and Baraa (allegiance and disassociation) and other components which make up the religion, if you were to look at them one by one as separate entities perhaps you may not see the wisdom or the benefit in them, but if you were to look at them in light of the other components which make up the religion in totality then perhaps you will see their significance and importance. May Allah preserve you when the religion of Islam was made up of one component in the Holy City of Makka there was nothing but Tawheed (i.e. Monotheism). This was the only component of the religion of Islam during that time There was no prayer, no fasting rather the Muslims were free to pray as they desired during the day and night. There was no fasting, no Zakat, no Hajj, nor were there any capital punishments, rather the Muslims still used to drink alcohol because drinking alcohol did not conflict nor contradict the principle of Tawheed, but when did drinking alcohol conflict with the religion? When they migrated to Madinah and various legislations of the religion were revealed, for when the Salat was made compulsory then at that time drinking alcohol conflicted with the religion as Allah says:


{...ولا تقربوا الصلاة حتى تعلمون ما تقولون...}


"...And do not come to the prayer in a drunken state until you can understand what you are saying..."


Do you see o noble brothers? Therefore it is a mistake for a Da'ee or student of knowledge to debate about one particular component of the religion, without considering the fact that the religion is a complete system which, it is imperative for the Da'ee or the student of knowledge, to begin with its fundamental principles, for example, has he says: "Today I am going to debate the issue of the capital punishment for Zina (i.e. fornication)." This is incorrect, rather it is not permissible for you to debate the issue of the capital punishment for Zina as an isolated and independent entity because the people will never be convinced! They will not understand! Or he says: "I am going to debate the issue of the Hijab (the covering of the Muslim women in Islam) for the people will never be convinced nor agree with it because it is an isolated entity or component taken from a whole complete system but rather his position should be to debate the foundation of this complete system, for example, the beauty of Islam and what the religion of Islam did to this society over 1400 years ago when the people learned through the religion of Islam the true meaning of brotherhood, they were united and loved one another.


Islam entered into the heart of an individual who was before, a wild savage and then all of the sudden he is gentle, subtle, caring and loving. He now loves his mother whereas before he used to hit her and disrespect her, but now he kisses her feet out of respect and reverence for her. And the fact that he used to be oppressive to his wife and everyday he would beat her and then take sexual pleasure in her and after two months of being with her he divorces her, puts her out and moves on to the next woman but now this same individual fears his Lord concerning her rights in Islam and is conscious of her feelings, he cries and is concerned about his wife and children. What was it that changed him? It was the religion of Islam!!


So look at Islam starting from its foundation, for the West is in need of proper representation of the religion because those who have personal agendas against the religion of Islam are strong , they are not little children. They are strong and organized, rather they are powerful countries, organizations and experienced individuals and groups who have personal and political agendas against the religion of Islam and they not going to be refuted by some small inexperienced student of knowledge who just graduated from the Arabic language program, or someone who considers himself to be a student but did not actually study the religion. These people should either be refuted with sound knowledge or the individual should keep silent. The issue is not for the student of knowledge to hasten to the forefront after he graduates, as it is said: The ignorant friend will harm you more than an intelligent enemy. For the enemy who is intelligent, may harm you or put you in a difficult position or situation, but the ignorant friend will harm you in more ways than you realize.


These people they are not going to just hold you accountable for one word you say and then its over! Rather they have future plans and strategies, they compile books and so forth. So don't take things on face value and eventually causing more harm to yourself and the religion than good and we seek Allah's assistance. Therefore it is incumbent on the Da'ee and the student of knowledge to be wise and understand that these affairs have to be looked at in totality because the problem in the west is that they single out one aspect of the religion scrutinize it and build there perception of the whole religion based on that one aspect for example they say: "Why can't the women in Saudi Arabia drive?" or they say "Why can't Muslim women work?" or "Why can the man marry two or three wives?" We marry two and three wives to prevent us from committing adultery and fornication.


If you were to ask one of them: How many times have you committed adultery or fornication? Some may even reply: "over a hundred times!" Is this something that an intelligent person would say? Is this something to brag and boast about? You commit this indecent act and at the same time you are responsible for spreading AIDS and other sexually transmitted diseases and corruption in the earth. This is the problem in the West that they take from the doubtful matters of the religion which are probable to criticism and totally neglect those aspects which are unambiguous and logical to everyone. For example, the issue of polygyny in Islam, rather even the Muslim women are uncomfortable with this issue due to their severe jealousy at times or due to their lack of understanding the wisdom of Allah in legislating it at others, so they find a Muslim woman who is uncomfortable with polygyny and give her an interview, which I have seen with my own eyes, and ask her what she thinks about polygyny? So she will reply by saying she doesn't like it and she is uncomfortable with it, then they will say: "See look! Even the Muslim woman doesn't like polygyny!! Look at how Islam oppresses their women!!" They take bits and pieces of the religion, but I swear by Allah if Islam was to be presented to them completely, inclusively and thoroughly, I swear by Allah there would be none on the face of the earth except they would enter in the religion f Islam wholeheartedly except for those who are just to arrogant and jealous to do so.


So the role of the Da'ee and student of knowledge is to teach and educate the laymen from the Muslims that Zina is haram, and Riba (usury) is haram and homosexuality is Haram. Although Allah has not made the in-depth details of such delicate issues incumbent upon the laymen rather if they died and were ignorant of such in-depth details it would not harm them in the least Teach and educate them that Islam came to perfect moral behavior and character and teach them Tawheed, educate them and emphasize the fact that Allah is to be singled out alone for worship and that servitude to anyone or anything other than Allah is Shirk(i.e. polytheism) and other than this from those affairs which are incumbent on every Muslims to know and have complete understanding of like Salat and its rulings, Siyam (i.e. fasting) and its rulings, Zakat and its rulings and Hajj and its rulings.


I live right here in the capital of Tawheed and I mentioned one time in a lesson that going to the extreme with the righteous and pious and making Anasheed about them can lead to Shirk (Polytheism i.e. associating partners with Allah) and some people had a problem with that! I said no different than the eminent noble Sheikh Abdul Aziz Ibn Baz (May Allah have mercy on him) said, and they still had a problem with it and we live right here in the capital of Tawheed!!


So how much more is it going to be in your countries?! So understanding the religion is imperative for the Da'ee and the student of knowledge and for those students who hasten to the forefront without any knowledge then it is obligatory on them to fear Allah and not to speak about the religion of Islam except with sound knowledge because everything they do and say is going to be evaluated and scrutinized. So don't be hasty, o noble brothers, to be in the forefront, but if there is no way around it then it is upon you to teach the people the affairs of the religion which are clear and unambiguous from the halal and the haram and leave alone the doubtful matters and when they come to you with these affairs say: "I understand that Zina is haram and the Salat is compulsory!"


And when they ask you about the rulings regarding Jihad then say: "I don't know! Go to the scholars of Islam for we have senior scholars in Islam whom you can go to and ask them whatever you like but they have only taught me what is incumbent upon me to practice of my religion in my country as for the details of these affairs I don't know"