The Christian New Testament has, without question, exerted great influence upon Western life and culture. And yet the text of no other body of ancient literature exists in so many different versions. This is, in the main, the result of the almost embarrassing number of variant copies of the New Testament that have been unearthed from ancient times and from the Middle Ages.


The New Testament is now known, in whole or in part, in over three thousand Greek manuscripts. Each one of these hand-written copies differs from every other one. (The Interpreters Dictionary of the Bible, Abingdon Press, 1962 edition in 4 volumes, under the heading 'Text, NT'. The work is a compilation of over 200 contributors, including Professors of Old Testament Literature, Biblical Language, Church History and New Testament Language and Literature.) In addition to these Greek manuscripts, the New Testament is found in more than ten thousand manuscripts of the early versions and in thousands of quotations of the Church Fathers. These manuscripts of the early versions and quotations of the Church Fathers differ from one another just as widely as do the Greek manuscripts. (ibid)


It has been estimated that New Testament manuscripts differ among themselves from between a staggering 150,000 to 250,000 times. (ibid) The actual figure is perhaps much higher. A study of 150 Greek manuscripts of the Gospel according to Luke has revealed more than 30,000 textual differences alone. (ibid) Each manuscript studied and unearthed inevitably adds substantially to the list of differences. So much so that The Interpreters Dictionary of the Bible unavoidably concluded that: "It is safe to say that there is not one sentence in the New Testament in which the manuscript tradition is wholly uniform." (ibid) Many of the differences arose at a very early stage. Prior to the invention of the printing press (15th century) all copies of Bibles show considerable textual variations. Such differences, so much a part of the history of the transmission of the New Testament, continue to live on in modern day copies.


Of the manuscripts to date, only about 50 contain the entire 27 books of the New Testament. Some contain additional books and gospels that were later expunged as fabrications. In these documents, there were originally no spaces between either letters or words, no punctuation, no accents or breathing marks on the Greek words (there was only a continuos flow of letters) and no chapter or verse divisions. In fact, the system of chapters in the New Testament now in use was invented by Cardinal Hugo de S. Caro in 1328. The Cardinal also divided each chapter into paragraphs marked by letters but this was superseded by the verse system introduced by Robert Stephanus in 1551. Subsequently, where each verse was printed as a separate paragraph it led to fragmentation of the original documents and to the interpretation of verses out of context. (ibid, and Encyclopaedia Britannica, 1983 edition in 30 volumes, under the heading 'Biblical Literature')


The original copies of the New Testament books have long since disappeared. (ibid) Even the true identity of their authors is to a large extent a matter of debate. The time gap between the original accounts of the events and today's surviving manuscripts is a period of over 200 to 300 years. (ibid) Before this time no written witnesses are available to establish the authenticity of Christian claims. With the exception, that is, of tiny papyrus fragments from the Gospel of John (three verses) and (so its is claimed) from the Gospel of Mark. Because of their fragmentary nature, they are of no great value in establishing the texts of even these two Gospels, let alone the New Testament as a whole.


Fragmentary papyrus of this nature have been unearthed dating from the second to eighth centuries, with more than half of them dating from the third and fourth centuries. No early papyrus, however, contains any complete book of Christian scripture. The papyrus New Testament manuscripts extant today were found in Egypt and undoubtedly were written there. They prove conclusively that in Egypt, particularly in the second, third and fourth centuries, no one type of New Testament text was dominant. In those early centuries many types of text flourished side by side. Two early papyri, which overlap across seventy verses of John's Gospel, differ at no less than seventy places (even after obvious scribal errors are accounted for); an average of one variation in each verse. If texts were being changed and edited to this degree, even a gap of a century between an original and its first survival on a papyrus fragment is a long and potentially disastrous time. We simply do not know what may have happened to the words at important places. (Paragraph adapted from Robin Lane Fox, The Unauthorized Version, 1992, pp.139-140)

<b>يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
</b>


O Prophet (Muhammad sallallahu 'alayhi wa sallam)! Say to your wives: If you desire the life of this world, and its glitter, Then come! I will make a provision for you and set you free in a handsome manner (divorce). (Al-Ahzaab 33:28)


وَإِن كُنتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أَجْرًا عَظِيمًا


But if you desire Allâh and His Messenger, and the home of the Hereafter, then verily, Allâh has prepared for Al­Muhsinât (good­doers) amongst you an enormous reward. (Al-Ahzaab 33:29)


<b></b>


Tafseer (Ibn Katheer) of Surat Al-Ahzaab (33):28-29


<i></i>


Giving the Wives of the Prophet, Sallallaahu ‘Alayhi wa Sallam, the Choice


Here Allaah commands His Messenger to give his wives the choice of separating from him so that they may go to someone else with whom they can find what they want of the life of this world and its attractions, or of patiently bearing the straitened circumstances with the Prophet for which they will have a great reward with Allaah. They chose Allaah and His Messenger and the Home of the Hereafter, may Allaah be pleased with them. Then Allaah gave them the best both of this world and of the Hereafter. Al-Bukhaari narrated from ‘Aa‘ishah, may Allaah be pleased with her, the wife of the Prophet that the Messenger of Allaah came to her when Allaah commanded him to give his wives the choice. She said, "The Messenger of Allaah started with me, and said,


‘I am going to tell you about something and you do not have to hasten to respond until you consult your parents.’


He knew that my parents would never tell me to leave him. Then he said:


‘Allaah says: O Prophet! Say to your wives...' and he recited the two Aayaat. I said to him, ‘Concerning what do I need to consult my parents? I choose Allaah and His Messenger and the Home of the Hereafter.’'' He also narrated it without a chain of narrators, and added, "She said, ‘Then all the wives of the Prophet did the same as I.’''


Imaam Ahmad recorded that ‘Aa'ishah, may Allaah be pleased with her, said: "The Messenger of Allaah gave us the choice, and we chose him, so giving us that choice was not regarded as divorce.'' It was recorded by (Al-Bukhaari and Muslim) from the Hadeeth of Al-A`mash.


Imaam Ahmad recorded that Jaabir, may Allaah be pleased with him, said: "Abu Bakr, may Allaah be pleased with him, came to ask permission to see the Messenger of Allaah and the people were sitting at his door, and the Prophet was sitting, but he did not give him permission. Then `Umar, may Allaah be pleased with him, came and asked permission to see him, but he did not give him permission. Then he gave Abu Bakr and `Umar, may Allaah be pleased with them both, permission, and they entered. The Prophet was sitting with his wives around him, and he was silent. `Umar, may Allaah be pleased with him, said, `I will tell the Prophet something to make him smile.' `Umar, may Allaah be pleased with him, said, `O Messenger of Allaah, if only you had seen the daughter of Zayd -- the wife of `Umar -- asking me to spend on her just now; I broke her neck!' The Messenger of Allaah smiled so broadly that his molars could be seen, and he said,


‘They are around me asking me to spend on them.’


Abu Bakr, may Allaah be pleased with him, got up to deal with `Aa'ishah (daughter of Abu Bakr) and `Umar, may Allaah be pleased with him, got up to deal with Hafsah (daughter of ‘Umar), and both of them were saying, `You are asking the Prophet for that which he does not have!' But the Messenger of Allaah stopped them, and they (his wives) said, `By Allaah, after this we will not ask the Messenger of Allaah for anything that he does not have.' Then Allaah revealed the Aayah telling him to give them the choice, and he started with `Aa'ishah, may Allaah be pleased with her. He said,


‘I am going to tell you something, and I would like you not to hasten to respond until you consult your parents.’


She said, ‘What is it?’ He recited to her: ‘O Prophet! Say to your wives...’ ‘Aa‘ishah, may Allaah be pleased with her, said, ‘Do I need to consult my parents concerning you…I choose Allaah and His Messenger, but I ask you not to tell of my choice to your other wives.’ He said:


‘Allaah did not send me to be harsh, but He sent me to teach in a gentle and easy manner. If any of them asks me what your decision was, I will tell her.’”


This was also recorded by Muslim, but not Al-Bukhaari; An-Nisaa'ee also recorded it. `Ikrimah said: "At that time he was married to nine women, five of them were from Quraysh -- `Aa'ishah, Hafsah, Umm Habibah, Sawdah and Umm Salamah, may Allaah be pleased with them. And he was also married to Safiyyah bint Huyay An-Nadariyyah, Maymunah bint Al-Harith Al-Hilaliyyah, Zaynab bint Jahsh Al-Asadiyyah and Juwayriyyah bint Al-Harith Al-Mustalaqiyyah, may Allaah be pleased with all of them.”

<b>Bismillahir-Rahmanir-Raheem</b>


Dear Sister,


Asalaamu alaikum warahmatullahi wabarakatuhu,


This is Na'ima B. Robert here, author of 'From My Sisters' Lips', and I am writing to tell you about an exciting new online magazine that is due to launch on the 31st of march 2007: SISTERS.


SISTERS is the magazine that speaks to every part of you: the slave of Allah, the friend, the lover, the sister, the mother, the daughter, the worker, the chef, the diva, the student, the reader: the whole Muslimah.


We touch the parts other magazines can't reach with an exciting blend of authentic Islamic knowledge, inspirational true stories and interviews, varied and interesting feature articles about the issues that matter to you, practical advice columns, reviews, food, décor and fashion ideas and a range of reader offers and competitions – now, doesn't that sound good? Masha Allah tabarakAllah!


Our debut issue is due to launch on the <b>31st of March 2007</b> insha Allah.


Please visit our website and subscribe today to take advantage of our introductory offer: one year's subscription for only £5.99 (usual price £9.99).


If you pay with a credit/ debit card or via Paypal, you can sign up straight away. Otherwise please visit on Monday for other payment options.


Don't forget to sign up for the newsletter on the homepage!


'Spread the word about the sisterhood' and forward this email to other sisters! May Allah ta'ala make this project successful and bless us all with inspiration and guidance through it, ameen.


Wasalaam


Your sister,




Na'ima B. Robert


SISTERS – 'Be the best Muslimah you can be – from the inside out'

www.sisters-magazine.com

www.nbrobert.com

<b>The Disease of Desires and Passionate Love</b>


<i>Shaykh ul-Islaam ibn Taymiyyah rahimahullaah</i>





<b>Extracted from "Diseases of the Hearts & their Cures"</b>


<i>Compiled by Ibraaheem bin `Abdullaah al-Haazimee</i>


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


Miserliness and jealousy are sicknesses that lead to the soul hating


that which would benefit it, and its loving that which would harm it.


This is why jealousy was mentioned alongside hatred and resentment in


the preceding ahaadeeth. As for the sickness of desire and passionate


love then this is the soul loving that which would harm it and


coupled with this is its hatred of that which would benefit it.


Passionate love is a psychological sickness, and when its effects


become noticeable on the body, it becomes a sickness that afflicts


the mind also. Either by afflicting the mind by the likes of


melancholy, or afflicting the body through weakness and emaciation.


But the purpose here is to discuss its affect on the heart, for


passionate love is the fundament that makes the soul covet that which


would harm it, similar is the one weak of body who covets that which


harms it, and if he is not satiated by that then he is grieved, and


if he is satiated then his sickness increases. The same applies to


the heart afflicted with this love, for it is harmed by its


connection to the loved, either by seeing, touching, hearing, even


think about it. And if he were to curb the love then the heart is


hurt and grieved by this, and if he given is to the desire then the


sickness becomes stronger and becomes a means through which the


grievance is increased.


In the hadeeth there occurs, "Indeed Allaah shelters His believing


servant from the world just as one of you shelter your sick ones from


food and drink (that would harm them)." [1]


In the hadeeth concerning the saving of Moosa reported by Wahb[2],


which is recorded by Imaam Ahmad in az-Zuhd, "Allaah says: `Indeed I


drive away My friends from the delights of this world and its


opulence and comfort just as the compassionate shepherd drives away


his camel from the dangerous grazing lands. And indeed I make them


avoid its tranquility and livelihood, just as the compassionate


shepherd makes his camel to avoid the resting-places wherein it would


be easy prey. This is not because I consider them to be


insignificant, but so that they may complete their portion of My


Kindness in safety and abundance, the delights of the world will not


attract him and neither would desires overcome him.'"


Therefore the only cure for the sick lies in his removing the


sickness by removing this blameworthy love from his heart.


People are divided into two opinions concerning passionate love: One


group says that if falls into the category of intentions and wishes,


this being the famous opinion. Another groups says that it falls into


the category of imagination and fantasies and that it is a corruption


of the imagination since it causes one to depict the one who is loved


in other than his true reality. This group went on to say: "And this


is why Allaah has not been described with passionate love (ishk) and


neither that He passionately loves (ya'shik) because He is far


removed from this, and one cannot be praised who has these corrupt


thoughts."


As for the first group, then from them are those who said: "He is


described with passionate love (ishk) because it is a complete and


perfect love and Allaah loves (yuhib)." And it is reported in the


narration of `Abdul Waahid bin Zayd that He said, "The servant will


always continue to draw closer to me, loving Me and I loving him


(A'shiquhoo) ." This is the saying of some of the Soofis but the


majority do not apply this word to Allaah, because passionate love is


a love exceeding the proper bounds, as for the Love of Allaah then it


has no end and cannot exceed the proper bounds. Passionate love is to


be considered blameworthy without any exceptions, it is not to be


praised when it is directed towards the Creator or created because it


is a love that exceeds the proper bounds.


This is also true because the word `passionate love' is only employed


with regards to a man loving a woman or child (or vice versa), it is


not employed in things such as the love of one's family, property or


status, just as it is not employed with regards to the love of the


Prophets and the righteous. Commonly, you will find this word being


mentioned alongside a forbidden action, such as loving the woman who


is not lawful for him, or loving a child joined with the unlawful


glance and touch and other such unlawful actions.


As for the love of a man for his wife or slave-girl which leads him


out of the folds of justice such that he does unlawful things for her


and leaves what is obligatory – as commonly happens – even to the


extent that he may oppress his son born of his old wife due to this


love of his new wife, or to the extent that he will do things to keep


her happy that would harm his religion and worldly life. For example


his singling her out for inheritance that she does not deserve, or


that he gives her family authority and property that exceeds the


limits set by Allaah, or he goes to excesses in spending on her, or


he makes unlawful things possible for her which harms his religion


and worldly life. This passionate love is forbidden with regards to


one who is permissible for him, so how would it be with regards for


one who has passionate love for someone who is unlawful or with


regards to two men? For this contains a corruption the extent of


which none can assess except the Lord of the servants; it is a


sickness that corrupts the religion and objectives of the one who


possesses it, then it corrupts his intelligence and then his body.


Allaah, the Most High, says,


Then do not be soft in speech, lest in whose heart is a disease


should be moved with desire, but speak in an honourable manner.[3]


There are some whose hearts contain the disease of desire and whose


perceptions are only skin deep. When the object of the desire


submits, the sickness is satiated, and this satiation strengthens the


desire and pursuit of the object and hence strengthens the sickness.


This is in contrast to the one whose objective is not met, for this


failure results in removing the satiation that would strengthen the


sickness and thereby the desire is weakened as is the love. This is


because the person definitely intends that there be action


accompanying his desire, for otherwise all his desire would be is


just whisperings of the soul, unless there is some speech or looking


accompanying this.


As for the one who is afflicted with this passionate love but holds


back and is patient, then indeed Allaah will reward him for his


taqwaa as occurs in the hadeeth: "That the one who passionately loves


someone yet holds back, conceals this and is patient, then dies you


this, will be a martyr." [4] This hadeeth is known to be the report


of Yahya al-Qataat from Mujaahid from Ibn `Abbaas from the Prophet


sallallaahu 'alayhi wa sallam but it is problematic and such a


hadeeth is not to be depended upon.


But it is known from the evidences of the Sharee`ah that if one were


to hold back from performing that which is unlawful, be it looking,


speaking or acting, and he conceals this and does not articulate it


so as not to fall into that which is prohibited and he is patient in


his obedience to Allaah and keeping away from disobedience to Allaah,


despite the pain that his heart feels due to passionate love,


(similar to the case of the one who is patient through a calamity),


then indeed this person would gain the same reward as those who have


feared Allaah and been patient.


Verily, he who fears Allaah and is patient, then surely Allaah makes


not the reward of the doers of good to be lost.[5]


This holds true for the disease of envy and all other sicknesses that


afflict the heart. So when the soul pursues that which would anger


Allaah, and the person prevents himself from this, fearing Allaah,


then he is included in His saying,


But as for him who feared the standing before His Lord, and


restrained himself from impure evil desires, and lusts. Verily,


Paradise will be his abode.[6]


When the soul loves something, it will do all that it can to attain


it, so the one who does this out of having a blameworthy love or


hatred then this action of his would be sinful. For example his


hating a person due to envying him and thereby harming whosoever is


linked to that person – either by preventing his rights or by showing


them enmity, or his doing something that is commanded by Allaah but


he does it due to his desires and not for the sake of Allaah.


These types of sicknesses are commonly found in the heart. The person


can hate something and due to this hate, love a great many things due


to mere whims and fancies. As one poet affected by this said,


"For the sake of a Sudanese girl he loved Sudan to the point that he


loved the black dogs due to his love of her".


So he loved a black girl, and therefore loved all types of black even


the blackness of dogs! All of this is a sickness in the heart with


regards to its imagination, fantasies and desires. We ask Allaah that


He eliminate all of the illnesses from our hearts, and we seek refuge


with Allaah from evil manners, desires and sicknesses.


The heart has only been created for the worship of Allaah, and this


is the natural disposition (fitrah) upon which Allaah created His


servants as the Prophet sallallaahu 'alayhi wa sallam said, "Every


new-born child is born upon the natural disposition and it is his


parents that make him a Jew, Christian or a Magian, as an animal


produces a perfect young animal, do you see any part of its body


amputated?" Then Aboo Hurayrah, radiyallaahu `anhu, said, recite if


you wish the saying of Allaah,


The Fitrah of Allaah with which He has created mankind. No change is


there in the creation of Allaah.[7] [Reported by al-Bukhaaree and


Muslim].


So Allaah has made the natural disposition of His servants to love


Him and worship Him Alone, so if the natural disposition was to be


left as it is without corrupting it, then it would be cognizant of


Allaah, loving Him Alone; but the natural disposition does become


corrupted due to the sickness of the heart – such as the parents


making it a Jew or a Christian – even though this be by the Will and


Predecree of Allaah, just like the body is altered by amputation. But


even after this it is possible for the heart to return to the natural


disposition if Allaah makes this easy for the one who does his utmost


to return it to the natural disposition.


The Messengers were sent to affirm and re-establish the natural


disposition and to perfect it, not to alter it. So when the heart


loves Allaah Alone, making the religion sincerely for Him, it will


not be tried with this passionate love (directed to him) his love of


Allaah Alone, making the religion sincerely for him, did not allow


him to be overcome by this, rather Allaah said,


Thus it was, that We might turn away from him evil and illegal sexual


intercourse. Surely he was one of Our chosen, guided slaves.[8]


As for the wife of al-`Azeez, it was because she was and her nation


were polytheists that she was afflicted with passionate love. No one,


and no one is afflicted with passionate love except that this


diminishes his singling out Allaah Alone for worship and his faith.


The heart that repents to Allaah, fearing Him, has two routes by


which it can remove this passionate love:


1) Repenting to Allaah and loving Him, for indeed this is more


satisfying and purer than anything else, and nothing will be left to


love along side Allaah.


2) Fearing Allaah, for indeed fear is the opposite of passionate love


and removes it.


So everyone who loves something, with passion or otherwise, then this


love can be removed by loving that which is more beloved to compete


with it.[9] This love can also be removed by fearing the occurrence


of a harm that is more hateful to one than leaving this love. So when


Allaah is more beloved to the servant than anything else, and more


feared by him than anything else, then he will not fall into


passionate love or find any love that would compete with his love of


Allaah, except in the case of negligence or at a time when this love


and fear has become weak by his leaving some of the obligatory duties


and by performing some of the prohibited actions. For indeed faith


increases with obedience and decreases with disobedience, so each


time a servant obeys Allaah out of love and fear, and leaves a


prohibited action out of love and fear, his love and fear becomes


stronger, and any love or fear of anything else besides Allaah will


disappear from his heart.


The same is true for the sickness of the body: for the health of the


body is preserved by the same, and the sickness is repressed by the


opposite. The correctness of the faith in the heart is preserved by


its like, meaning that which would breed faith in the heart from the


beneficial knowledge and righteous action for these are its


nourishment as occurs in the hadeeth of Ibn Mas`ood, reported as his


saying and as a hadeeth of the Messenger sallallaahu 'alayhi wa


sallam, "Indeed every host loves that people come to his table


spread, and indeed the table spread of Allaah is the Qur'aan."


So the Qur'aan is the table spread of Allaah.


From those things that nourish the heart are supplication at the end


of the night, the times of Adhaan and Iqaamah, in his prostration, at


the ends of the prayers[10] – add to this repentance. For indeed the


one who repents to Allaah and then in turn Allaah forgives him, He


will then give him enjoyment for an appointed time. That he takes to


reciting the reported adhkaar for the day and at the time he sleeps.


That he bears with patience what he is enticed with that would divert


him from all of this, than Allaah will immediately aid him with a


spirit from Him and write faith in his heart. That he be eager to


complete the obligatory duties such as the five prayers inwardly and


outwardly for they are the pillars of the religion. That his words of


recourse be `laa hawla wa laa quwwata illaa billaahi'[11] for by them


the heavy burdens can be born, horrors can be overcome, and the


servant be lifted up the supplication and seeking help from Allaah,


for the servant will be answered as long as he is not hasty,


saying: "I have supplicated and supplicated but I have not been


answered."[12] That he should know that help comes with patience,


that relief comes after anxiety and distress, that after every period


of difficulty there follows a period a period of ease.[13] That he


knows that no prophet or one less than him was rewarded with a good


end except as a result of his being patient.


And all praise and thanks are due to Allaah, the Lord of Creation. To


Him belongs praise and grace for guiding us to Islaam and the Sunnah,


a praise that would suffice His favours to us outwardly and inwardly,


as in required for the nobility of His Face and might of His


Magnificence. Abundant Peace and Blessings be upon our master,


Muhammad sallallaahu 'alayhi wa sallam, and upon his family,


Companions, his wives – the mothers of the believers, and all those


that follow them in good until the Day of Judgement.


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


----------


<i>FOOTNOTES:</i>


[1] A similar hadeeth to this reported by al-Bayhaqee and it is a


da`eef hadeeth. (Refer to Fayd al-Qadeer).


[2] Wahb ibn Munabbih is a noble taabi`ee, but this hadeeth is


reported from him directly to the Prophet sallallaahu 'alayhi wa


sallam and is not authentic.


[3] Soorah al-Ahzaab (33):32.


[4] A da`eef hadeeth. Refer to the discussion concerning its


inauthenticity in al-Jawaab al-Kaafee and Rawdah al-Muhibbeen of Ibn


al-Qayyim and Silsilah ad-Da`eefah of al-Albaanee.


[5] Soorah Yoosuf (12):90.


[6] Soorah an-Naazi`aat (79):40-41.


[7] Soorah ar-Room (30):30.


[8] Soorah Yoosuf (12):24.


[9] Refer to Rawdah al-Muhibbeen of Ibn al-Qayyim for he has a


beautiful discussion concerning this.


[10] These are the times in which Allaah answers the supplications,


there are authentic ahaadeeth concerning these.


[11] The Prophet sallallaahu 'alayhi wa sallam said, "indeed it is a


treasure from the treasures of paradise." Reported by al-Bukhaaree


and Muslim from the hadeeth of Aboo Moosa al-Ash`aree.


[12] Reported by Muslim


[13] A hasan hadeeth reported by Ahmad and at-Tirmidhee from the


hadeeth of Ibn `Abbaas

<b>Author: Shaikh Muqbil bin Haadee Al-Waadi’ee</b>


Source: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999]I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1]


All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da'wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.


I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.


Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.


Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!


During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.


Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.


My Studies and Teachers:


I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.


After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.


At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.


So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.


I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.


So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.


Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.


I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.


I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:


First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.


Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.


Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.


The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.


I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.


After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.


The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.”


So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”


And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.


From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.


However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.


One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.


And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.


After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:


This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.


In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.


While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaa and at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.


So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.


One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.


After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.


However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.


Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.


When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.


After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!


Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.


I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.


One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”


In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”


After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.


The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.


[End of Translation of Shaikh Muqbil’s Autobiography]


His Death:


Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.


The Scholars’ Praise for him:


Shaikh Muhammad bin Saalih Al-‘Uthaimeen said: “Tell him that I consider him to be a mujaddid.”


Shaikh Al-Albaanee said: “So degrading and belittling these two Shaikhs (Rabee' and Muqbil), who call to the Qur'aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires... If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah's refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back." [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]


Shaikh Yahyaa al-Hajooree reported that Shaikh Rabee’ Al-Madkhalee said about him: “He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]

Islam's Stance on Terrorism

Al-Imaam Al-Baihaqee (رحمه الله) said in his book, “Al-Jaami’ li Shu’ab Al-Imaan", volume 3, pages 167-170:


A chapter about the person being stingy with his deen to the point that being thrown into fire is more beloved to him than disbelief


That is because of what has come on the Prophet (صلى الله عليه وسلم) in that which Abu ‘Abdillah Al-Haafidh has transmitted to us (saying) Abul-Abbaas Muhammad ibn Ya’qoob narrated to us (saying) Ibraaheem ibn Marzooq narrated to us (saying) Wahb ibn Jareer and Bishr ibn ‘Umar both said Shu’bah narrated to us on Qataadah on Anas (رضي الله عنه) that he said, The Messenger of Allaah (صلى الله عليه وسلم) said:


“Three (traits), whoever has them (then) he has found the sweetness of Imaan (faith); he who Allaah and His Messenger are more beloved to him than anyone else, and he who loves someone, loving him only for Allaah, and he who being thrown into fire is more beloved to him than returning to disbelief after Allaah has saved him from it.”


The two (Al-Bukhaaree and Muslim) have transmitted it in the Saheeh from the hadeeth of Shu’bah ibn Al-Hajjaaj.


Abu ‘Abdillah Al-Haafidh has transmitted to us (saying) Abu Bakr Muhammad ibn Ahmad ibn Baalawaih has transmitted to us, and Abul-Husain ibn Al-Fadl Al-Qattaan transmitted to us (saying) Abu Sahl ibn Ziyaad has narrated to us, they both (meaning Abu Bakr and Abu Sahl) said Ishaaq ibn Al-Hasan Al-Harbee narrated to us (saying) Affaan narrated to us (saying) Hammaad ibn Salamah narrated to us (saying) Thaabit Al-Bunaanee transmitted to us on Anas ibn Maalik (رضي الله عنه) that the Messenger of Allaah (صلى الله عليه وسلم) said:


“Three (traits), whoever has them (then) he has found by them the sweetness of Imaan; he who Allaah and His Messenger are more beloved to him than anyone else, and the man who loves a man loving him only for Allaah, and the man who being thrown into the fire is more beloved to him than returning to being a Jew or a Christian.”


Muslim transmitted it in the Saheeh by way of another chain on Hammaad.


Al-Baihaqee (رحمه الله) has said:


So he (صلى الله عليه وسلم) has demonstrated by this statement that being stingy with the deen (not wanting to give any of it up) is from Imaan because he mentioned the sweetness like Imaan and what he intended is that the person who is stingy with his deen is like someone eating something sweet, for just as the one who craves something sweet, he does not find the sweet sensation and take pleasure in it except when eating it, likewise the one who craves Imaan, his intent from it is not granted to him except when he is stingy with it, for verily he, when he is stingy with Imaan he won’t do that which will spoil it just as he who finds the sweet sensation of something sweet won’t do that which will nullify it, and Allaah knows best.


It also enters into this chapter that which Allaah (سبحانه وتعالى) narrated to us from the story of the Prophet Shu’aib (عليه السلام) when his people said to him:


ِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا


“We will certainly oust you, O Shu’aib, and those who have believed with you from our town or you will return to our religion.”


So he said:


َ أَوَلَوْ كُنَّا كَارِهِين * قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلا أَنْ يَشَاءَ اللَّهُ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ


“Even though we hate it! We would have invented against Allaah a lie if we returned to your religion after Allaah had saved us from it. And it is not for us to return to it except that our Lord should will. Our Lord, His knowledge has encompassed all things. On Allaah (alone) we rely. Our Lord, judge between us and our people in truth, you are the best of those who give judgment.” - Al-A’raaf (7):88-89


For verily, in this statement there are different themes, all of them go back to being stingy with the deen.


The first is that Shu’aib (عليه السلام) called his people being separated from the polytheists salvation, and it is known that the opposite of salvation is destruction, and whoever is on the view that disbelief is destruction and Imaan is salvation he is only being stingy with his deen.


The second is that verily he alluded to by his statement: “On Allaah (alone) we rely,” that he has entrusted his affair to Allaah (سبحانه وتعالى), if He protects him from being ousted from his homeland then that is His favor, and if He lets them do what they intend to do from ousting them then being ousted is more beloved to him than leaving the deen, and this is from being stingy with the deen because Allaah (سبحانه وتعالى) had affiliated being ousted from one’s homeland to being killed.


The third is that Shu’aib (عليه السلام) sought refuge with Allaah and asked for His help and supplicated Him the way He is supplicated in calamities when they occur and afflictions when they befall, for he said: “Our Lord, judge between us and our people in truth,” saying that out of regard for the significance of what he was addressed with and hoping that Allaah will turn the harm of the disbelievers away from him so that they won’t have him hear from them about his deen that which hearing it will be a burden on him, and this also is from being stingy with the deen. Also, it is well known that Allaah (سبحانه وتعالى) only narrates to us this (story) and the like so we can follow the manners of those whom He describes to us their ways of behavior then He praises that, and so we can differ from the ways of those whom He describes to us their ways then He dispraises that, and so we can follow the best of the two ways not the most shameful of the two as He (عز و جل) said:


فَبَشِّرْ عِبَادِي * الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ


“So give good tidings to My servants, those who listen to the speech and follow the best of it…” - Az-Zumar (39):17-18


So it has been established that being stingy with the deen is from the pillars of the deen. He does not find the sweetness of the deen he who does not find stinginess with it in his heart, and Allaah knows best.


This is that which the intellect attests to its soundness because whoever believes in a religion then afterwards is not upon the utmost stinginess with it and being utmost concerned about it, that is an indication that he does not recognize its value and it is not clear (to him) the portion for himself in it, and the one who the truth in his view is something insignificant then the truth will not abide in his heart, and with Allaah is the protection.


Furthermore, being stingy with the deen is divided into two types. The first is being stingy with its ‘Asl’ (root, basis, foundation etc.) so that it does not depart and the second is being stingy with its ‘Kamaal’ (completeness, perfection etc.) so that it won’t become deficient. Don’t you see that Allaah (سبحانه وتعالى) just as He commended Shu’aib (:ahs) and praised him because he was stingy with his deen for he did not leave it despite his people trying to force him to leave it, He likewise praised Yusuf (عليه السلام) for resisting when the wife of the ruler tried to seduce him. He said:


رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ


“My Lord, prison is more to my liking than that to which they invite me.” - Yusuf (12):33


So it is clear that being stingy with the branches of Imaan so it does not become deficient is similar to being stingy with its ‘Asl’ so that it does not depart. This is the way of every object that is safeguarded, for verily the one stingy with his wealth just as he is stingy with its total amount he is also stingy with its portions and the one stingy with his own self, he is stingy with his limbs just as he is stingy with his body as a whole, so likewise the deen, and with Allaah is the success.


Also, from being stingy with the deen is that the believer when he is amongst a people that he is not able to give the deen its rights amongst them and he is afraid that they will turn him away from his deen, and he if he leaves them he will find for himself a safe place to settle and he will be in a better state therein than when he was amongst these people, he does not reside amongst them and makes hijrah (migration) to where he knows it is better for him and more suitable. Allaah (سبحانه وتعالى) said:


ً وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ


“And whoever leaves his home as a migrant to Allaah and His Messenger and then death overtakes him his reward has become incumbent upon Allaah.” - An-Nisaa (4):100


Upon this objective was the hijrah of the Companions of the Messenger of Allaah (صلى الله عليه وسلم) (leaving) the abodes of disbelief, and so they can meet him and be his Companions and make hijrah with him. Furthermore, this ruling remains afterwards for he who is not able to openly perform his deen in his location. We have spoken about this issue in the book ‘As-Siyar’ of the book ‘As-Sunan’, and we narrated in the book ‘Dalaa’il An-Nubuwah’ that which the Companions of the Messenger of Allaah (صلى الله عليه وسلم) suffered from hardships and adversities because of living next to the disbelievers to the point that they were ordered to make hijrah to the land of the Habashah then to Madeenah, and may Allaah grant us the success to follow our Salaf (predecessors) for what a great Salaf they were for us, may Allaah be pleased with them.

Imam An-Nawawee's 40 Hadeeth/Audio

<b>Question </b>


Jesus said:"He who believes in the son has eternal life; but he who does not obey the son shall not see life, but the wrath of God abides on him." (John 3:36); are you not under the wrath of God for not being a follower of Christ - a Christian, by belief?


<b>Answer </b>


It is an interesting question. In fact, we Muslims should be asking the question to you the followers of Christ. Do the vast majority of Christians truthfully believe Christ for what he said he was, and, truly understand his commands and obey them?


We believe, most of the followers who claim to be Christians do not even understand the implications of calling their Leader or Lord; "Christ". (The readers will understand what I mean by the last sentence, once they go through the rest of the text).


Here is the answer to your question. The above verse has two parts. `Belief' and `Obedience'.


On the subject of Belief in Christ, Jesus asked his disciples; "But who do you say that I am? And Peter answered and said, "The Christ of God." (Luke 9:20). Peter did not say God or a god. We Muslims truly believe Jesus was "The Christ (al-Masih) of God". The expression "The Christ of God" literally means; "The one that was anointed by God himself". Please go back in time and think. God performed the ceremony of anointing (physically or spiritually) and for that reason, Jesus became "The Christ of God". Now may I please ask you a simple question. Who is greater and exalted; the one who anointed, or, the one who got anointed? Since God anointed Jesus, God is the greater and exalted between the two, which we Muslims, do truly believe. But surprisingly, the followers who say Jesus is "Christ", don't.


Hot Tip:


"...Thy holy Servant Jesus, whom Thou didst anoint,..." (Acts 4:27 - New American Standard Bible). This leaves no room for doubt that Jesus was a `Servant of God'. Besides, there are other verses which declare Jesus; God's Servant.


Now let us go to the second part of the quoted verse; "obeying the Christ". Please read the following verse and ask yourself a question; have I obeyed?


"Truly, truly, I say to you, he who hears my word, and believes Him who sent me, has eternal life, and does not come into judgement, but has passed out of death into life." John 5:24 Have I believed and placed my trust basically, fundamentally and predominately in Him or in Jesus?


Hot Tip:


Jesus said; "But I do not seek my glory; there is One who seeks and judges." John 8:51. Who is this "One", who is not Jesus? Have you basically, essentially and fundamentally glorified the "One" or Jesus? Please remember, the "One" will be the Judge on the Day of Judgement and not Jesus. If you disbelieve or disobey the above word of Jesus please read the verse quoted by you and then think about the "wrath of God".

<b>Part 1</b>


All Praise is to Allaah who says in His Book:


This day have I completed (perfected) your religion for you and have completed My favour upon you and have chosen for you Islaam as your religion


and Who also says


And no by your Lord, they cannot be real believers until they make you as a judge in all disputes between them and then do not find any resistance against what you have decided in their souls but accept (it) with the fullest submission


and Who also said:


And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Madinah) and the Ansar (the citizens of Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in faith). Allaah is well pleased with them asa they are well pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.


And may prayers and peace be upon His friend and chosen one, Muhammad bin Abdullaah, who said: "I have left you upon clear proof. Its night is like its day. No one deviates from it except one who is destroyed" [Musnad Ahmad], and who also said: "Whoever does an action which we have not commanded will have it rejected." [bukaaree]


And [prayers and peace] be upon his family and companions to whom the Messenger (sallallaahu alayhi wasallam) said: "I advise you to fear Allaah (have taqwaa of Him) and to listen and obey (to the leader) even if it is a black abyssinian slave. He amongst you lives for long will see many controversies/differences. Therefore, you must stick to my sunnah and the sunnah of the rightly guided caliphs. Stick to it (the sunnah) with your molar teeth and beware of the newly-invented matters as every newly-invented matter is an innovation and every innovation is misguidance", and who also said: "And my ummah will split into 73 groups all of them in the Hellfire except for one", then it was said: 'And what is this one group? He said: "It is that which I am upon this day and my companions."


Nowadays there is a lot of talk regarding the muslim groups and the majority of those who speak about them can be divided into two types: Those who praise and those who criticise, due to the differences in the purposes of the criticism. For this reason I loved to talk about two groups from amongs them so that I make clear, what I believe to be correct and that I make clear some of the things which some of the noble brothers have complained about. Also, that I may respond to some of the queries which circulate in the minds of many of the youth, while joining together the branches with the fundamentals, which these groups have gone towards (and adopted), so I say and with Allaah lies success:


Know my brother - may Allaah make me and you receive every goodness - that the true da'wah is the da'wah that stands by and sticks to the Book and the Sunnah upon the understanding of the Salaf us-Saalih (the Righteous Predecessors) and that any da'wah that leaves anything from what has just been mentioned has deviated and swerved from the path of truth and correctness to the extent of its abandonment of what has been mentioned above.


Know also that every group claims to be sticking to the Book and the Sunnah so what do you see is the difference between these groups and the call of the group upon the truth?


The differences are many and amongst them are:


Firstly: That the truthful call is the one that clings to the Book and the Sunnah upon the understanding of the Salaf us-Saalih and all the other calls cling to the Book and the Sunnah upon the understanding of the one who initiated and founded it. The Jahmiyyah cling to the Book and the Sunnah upon the understanding of Ja'd bin Dirham and Jahm bin Safwaan. The Ash'ariyyah cling to the Book and the Sunnah upon the understanding of their scholars who attribute themselves to Abu al-Hasan al-Ash'ariyy, the Tableeghiyyah cling to the Book and the Sunnah upon the understanding of its founder, Muhammad Ilyaas and the Ikhwaaniyyah with all its types and offshoots and amongst them are the Qutubiyyah cling to the Book and the Sunnah upon the understanding of its founder(s) Hassan al-Bannaa, Saeed Qutub, Hudaibee and others.


Secondly: That the call of truth is the one whose adherents take their knowledge from the leaders of the da'wah of the Salafiyyah in every age and era, who study under and learn from the living amongst them and read the books of those who are dead amongst them, from every generation in opposition to the calls of falsehood since they are the enemies of the scholars of the Salaf, the living amongst them and the dead. In fact they are behind every opposition to them even if they claim openly that they are followers of them.


Thirdly: That the adherents of the call of truth concern themselves with the books of the Salafiyyah, by reading, memorising, understanding, authenticating, and publishing and defending them in opposition to the calls of falshood since they are haters of those books. Rather, they fight against them, against their publication and they strive to get their followers to stick to the books of the founders of their groups.


To proceed, someone will say: 'Who are the Salaf and what are the written works of the Salafiyyah? The answer is: The Salaf are the companions, their successors and their successors. They are our predecessors and anyone who travels upon their way and methodology is a Salafi.


As for the works of the Salafiyyah, then they are many. I shall mention some of them:


* Musnad of Imaam Ahmed,


* Saheeh Bukhaaree,


* Saheeh Muslim,


* the four Sunans (Abu Daawood, Trimidhee, Nasaa'ee and Ibn Maajah),


* the tafseer of Ibn Jareer at-Tabaree,


* the tafseer of al-Baghawee,


* the tafseer of Ibn Katheer,


* the Refutation of Imaam Daarimee against Bishr al-Mareesee,


* the Refutation of Imaam Ahmed against the Jahmiyyah,


* Creation of the Actions of the Servants by Imaam Bukhaaree,


* ash-Sharee'ah by al-Aajuree,


* al-Eemaan by Ibn Mandah, at-Tawheed by Ibn Mandah,


* at-Tawheed by Ibn Khuzaimah,


* as-Sunnah by Ahmad bin Hanbal,


* as-Sunnah by al-Khilaal,


* as-Sunnah by Abdullaah ibn Ahmed bin Hanbal,


* al-Ibaanah by Ibn Battah,


* as-Sunnah by al-Barbahaaree,


* Sharh Usool I'tiqaad Ahl is-Sunnah wal-Jamaa'ah by al-Laalikaa'ee,


* the books of Shaikh ul-Islaam Ibn Taymiyyah - may Allaah have mercy upon him - all of them, without exception and likewise the books of his student, Ibn al-Qayyim - may Allaah have mercy upon him


* the books of the scholars of the Salafi da'wah in the Najd such as Kitaab ut-Tawheed of Imaam Muhammad bin Abdul Wahhaab and its explanations such as Tayseer al-Azeez al-Hameed and Fath ul-Majeed and Qurratu Uyoon il-Muwahhideen and Durar as-Sunniyyah and others besides them which are many and which have been written upon the way and methodology of those noble ones amongst the earliest ones who have passed by and those who came after them.


When you have learnt this then know that I will now talk about two groups amongst those groups like I indicated to you previously, making one of them as a branch and the other a foundation (for the discussion of the other) or putting it in another way, making one of them the foundation so that the reader might understand, in light of it, the other group. For you now is the explanation thereof and upon Allaah is reliance (placed):


The First Group: Jamaa'at ut-Tableegh


This group has a way and a methodology upon which it travels and fundamentals (principles) to which it returns and which it has named the six fundamentals and they are as follows:


1. Actualisation of the Kalimah: There is none deserving of worship except Allaah and Muhammad is the Messenger of Allaah. 2. Salaat (prayer) performed with khushoo' and khudoo' (awe, humility and submission). 3. Knowledge along with Dhikr (Remembrance). 4. Honouring the Muslims. 5. Correction of the intention and its purification. 6. Going out in the path of Allaah.


Beware - my noble brother - of these six fundamentals, look into them and reflect over the meaning of each fundamental. Then come with me so that I take some of these fundamentals and explain what they mean by them. Then we shall see after that: are they on the path of the Salaf in their understanding of these fundamentals, their implementation of them and in calling to them or not?!


Before the discussion, it is necessary that you understand, my brother, that these six fundamentals have a secret word (or agenda). When you have understood it you will be able, by the permission of Allaah, to understand all the words and actions of this group.


If you are now ready to understand these fundamentals and likewise this hidden agenda then come with me - may Allaah direct me and you to every good and turn away from me and you every evil.


The hidden agenda O my brother is:


Everything which causes or brings about separation or aversion/dislike or difference between two people (or parties) then it is cut off and abolished from the methodology of the group.


Have you understood the hidden agenda? I want you to look again repeatedly with a good understanding. Look once again.


Now, come with me so that we take one of the fundamentals of this group (and look into it) which is: The actualisation of the kalimah: There is none worthy of worship except Allaah. Do you know what the meaning of the actualisation of the kalimah: There is none worthy of worship except Allaah.