Allahu Akbar ( Allah is the greatest)

Allaah - the Most High - says.

"That He will call you to account for what your hearts have earned." [Soorah al-Baqarah 2:225].

"The day when neither wealth nor children will be of any avail, except he who comes to Allaah with a dean and pure heart."[Soorah ash-Shu'araa 79:88-89].

The Prophet sallallaahu 'alayhi wa sallam said."Indeed, there is a piece of flesh in the body; if it is sound then all the body is sound. However, if it is diseased, then all the body is diseased Truly that is the heart."1

Al-Haafidh Ibn Rajab (d.795H) - rahimahullaah -said:
"So know that the world - and whatever is above it and below it in the water- will not be corrected except when the actions of its people ore all for Allaah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart ore purely for Allaah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart ore for other than Allaah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted."2 And he said: "Hearts will not be corrected until thema'rifah (knowledge and realisation) of Allaah - being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him - is not firmly implanted in them. This is the reality of Tawheed and the meaning of the saying: Laa ilaaha illallaah (that none has the right to be worshipped except Allaah). Thus, hearts will not be corrected until Allaah is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He - along with this - becomes the only ilaah (deity) worthy of this, without associating any partner to Him in this."3

Indeed, we may begin to appreciate the greatness of Allaah - the Most High's - and being in owe of Him, by considering some narrations regarding what He - the Most High - has created.

The Prophet sallallaahu 'alayhi wa sallam said:
"Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in the heaven a space equivalent to four fingers, except than an angel has prostrated his forehead to Allaah in it. By Allaah! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allaah for help."4

He sallallaahu 'alayhi wa sallam said:"The seven Heavens compared to the Kursee (the Chair) is like a ring which is thrown into a desert. And such is the magnitude of the 'Arsh (the Throne of Allaah) compared with the Kursee."5

He sallallaahu 'alayhi wa sallam also said:"I have been given permission to relate to you about the Angels of Allaah - the Most High - that carry the 'Arsh (Throne). Between one of the Angel's ear and shoulder is a distance of seven hundred year journey."6

And he sallallaahu 'alayhi wa sallam also said:"Al-Baytul-Mamoor is in the seventh heaven [directly above the Ka 'bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection."7

So: "the need of the servants for this (type of) knowledge is greeter then every other need; end it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator - with His Homes, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man's striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation ... So the people who know Allaah the best, are the ones who best follow the way to Him; and know best whet lies at the end of the way."

WHO IS ALLAAH?

Allaah is the proper name applied to the true God who exists necessarily by Himself comprising all the excellent Divine names and attributes of perfection. Allaah is One and Unique. He has no son, no partner, nor equal. He is the sole Creator and Sustainer of the universe. Every creature bears witness to His Oneness, Divinity, and Ruboobiyyah [Ruboobiyyah, inf. of Rubb], and to the uniqueness of His attributes and names. 

His essence does not resemble the essences. He does not inhere in anything, nor does anything inhere in Him. "There is none like unto Him." He is the One, the Sole, the Indivisible. He is the Rubb [Some translate the term 'Rubb' into 'Lord', the meaning of 'Rubb' is far more comprehensive than to be restricted to a single word such as 'Lord'. Rubb, means, among other things, the Creator, the Sustainer, the Provider, and the One in whose hands is the disposal of all affairs], who accomplishes all affairs, Allaah is the Omnipotent and the Omniscient.

His knowledge comprehends in perfect manner all things, hidden or manifest. He is greater than can be encompassed by the knowledge of His creatures. He knows everything, and He is aware of all that takes place in the earth and the heavens. Allaah, the Supreme, is the Rubb of everything and has a free hand in disposal of all affairs. His mercy encompasses everything. He is far removed from injustice or tyranny. He is wise in all His actions, just in all His decrees. His justice ensures order in the universe in which nothing is out of order.

There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is nearer to man than man's own jugular vein [TNQ 50:16].

Whenever a believer is in need or distress calls on Him, He responds. Allaah has revealed His final Scripture, the Qur'aan, to that last of His Messengers, Muhammed sallallaahu 'alayhi wa sallam who was responsible for conveying the Message of Islam to mankind. He is the Exalted Allaah. Glory is due to Him.
WHERE IS ALLAAH?

Allaah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger sallallaahu 'alayhi wa sallam as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.

Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allaah without distorting their meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.

This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform with their deviant argument.

All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that Allaah is above His 'Arsh [The Throne of Allaah] and separated from His creatures, also believes in the rest of the attributes of Allaah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.

Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites [Jahmites are the followers of Jahm bin Safan (d. 128-745), a radical heretic. Among other things, they deny that Allaah, the Exalted, is above His Arsh, and they allege that He is everywhere] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the denial of the attributes of Allaah clashes with the clear Qur'aanic verses in which the unique essential attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with Allaah.

The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy. It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the question, 'Where is Allaah?' with the Scriptural evidences from the Qur'aan and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.
THE QURANIC PROOFS

Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam saying: "And when you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day."; [6]

Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger sallallaahu 'alayhi wa sallam must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.

By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.

The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allaah, the Exalted, has His great 'Arsh. Allaah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity." [7]

The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibn al-Qayyim, may Allaah grant him His mercy, said: All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]

If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allaah says: "They fear their Rubb above them." [9]

This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has rose over the 'Arsh."; [10]

And: "And verily, your Rubb is Allaah who created the heaven and earth in six days, and then rose over the 'Arsh."; [11]

Allaah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."; [12]

The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allaah Who has rose over His Arsh and is above it in the manner which suits His Majesty.

Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!";

The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Illah' is an adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect. Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.

Imaam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth.'

The Omnipresence of the Divine Knowledge

And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [13]

Those who deny that Allaah is above His 'Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted, knows the hidden and the open, and He knows what you achieve".

Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses all things. Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His 'Arsh, by alleging that the following verse supports their argument.

"Do you not see that Allaah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows all things full well."; [14]

The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Katheer who says: "This means that Allaah is well acquainted with their utterances, and private talks and thoughts."

Al-Qurtubi commented on this verse saying: "He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."

Al-Qasimi says: "The scholars among the Prophet's companions, who transmitted the meaning of the Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is everywhere."

The linguistic analysis of this verse proves the following points:

1. The opening words of the above verse speak of Allaah's knowledge, not His location.

2. Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of three, but He is their fourth.' He does not say, 'There are not three, but He is their fourth'. Thus the meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.

3. Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.

4.The verse ends, therefore, confirming Allaah's knowledge.

5. Allaah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: "Allaah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All-Hearing and All-Seeing." [15] Allaah, the Exalted, states that He has heard the woman who was complaining to the Prophet sallallaahu 'alayhi wa sallam, and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.

6. In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves. If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of what they ascribe to Him. It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism [16], and promoted the myth of god incarnate. Allaah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them. The Heaven is the Qiblah of the Du'a Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this manner only because heaven is the qiblah of du'aa or supplication.

7. The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be related to any of the Companions of the Prophet sallallaahu 'alayhi wa sallam nor to any of the Tabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the Sunnah of the Messenger sallallaahu 'alayhi wa sallam. The issue of the qiblah is central to the religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim ummah should have known it.

8. It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah, because the Muslims have one single qiblah, the Ka'bah.

9.The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look toward it. If the heavens were the qiblah, the Messenger sallallaahu 'alayhi wa sallam would have commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate on the spot upon which their faces rest during prostration. The Messenger of Allaah sallallaahu 'alayhi wa sallam warned: "Let those who uphold their eyes while praying stop doing so, lest they become blind." [17] The Qur'aanic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His Messenger sallallaahu 'alayhi wa sallam and his ummah to face the direction of the Ka'bah in their prayers, saying: "And from wherever you come forth, turn your face toward the Sacred Mosque." [18] Then Allaah addresses the Muslims: "And wherever you may be, turn your faces toward it."; [19] The Loftiness of Allaah is also proven by the following verse: "To Him ascend the good words, and He exalts the righteous deeds."; [20]

This verse contains the clear words of Allaah, in which the verb "ascend" is used to indicate that Allaah is above and separated from His creatures. The ascendance of deeds is also proven by the words of the Prophet sallallaahu 'alayhi wa sallam describing the excellence of the period of time that falls after zawal of zenith. He said, "This is a time when the gates of the heavens are opened, and I hope that a good deed of mine would ascend to Allaah." The verb "ascend" in the text signifies that the good deeds are raised up to reach Allaah, the Exalted. And Allaah says:"The angels and ar-Rooh [21] ascend to Allaah in a day which is fifth thousand years long." [22] The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the heavens from their Rubb above them. And Allaah says:"He manages all affairs from the heaven unto the earth." [23]

It should be borne in mind that this verse is preceded by the words of Allaah: "He rose over the Throne."; And Allaah also says:"O, Issa (Jesus)! I shall cause you to die, and raise you up to Me."; [24] Since Allaah addressed Issa saying: "I will raise you up to Me";, what would those who believe that Allaah is everywhere answer when they are asked: "Where is Issa now?" They would say either Issa is everywhere, or he is in heaven. If they claim that Issa is everywhere, they would apostatize as a result of their equating Issa with Allaah in accordance with their claim that Allaah is everywhere. A claim which resembles the Christians' myth of god incarnate. But if they say, "Issa is in the heaven," they would admit that Allaah did raise Issa up to the heaven, and that Allaah is above the heavens. Allaah says:"Surely, your Rubb is the One who created the heavens and the earth in six days; then He istawa[25] on the Throne."; [26]

This is one of the seven Qur'aanic verses in which Allaah, the Exalted, refers to His istiwa' on His 'Arsh. Ahlus-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription. Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with reference to either the Qur'aan, the previous Scriptures, or the angels. 

Allaah is Al-`Afuww (the Pardoner) by AbdurRahman.org

New post on The Names and Attributes of Allaah

Another Name belonging to Allaah is Al-`Afoo (the Pardoner). In the last ten nights of Ramadhaan, the Messenger (salallaahu `alayhi wa sallam) taught `Aai`shah (radiallaahu `anha) to say: اللهم إنك عفو كريم تحب العفو فاعف عني O Allaah! You are `Afoo (Pardoner), You love to Pardon, so Pardon me.[1] So Allaah is the Pardoner, the One who excuses people. How is His Pardoning of the people different from the way people use this attribute? Allaah is Forgiving and Merciful. From this angle, we could say that Allaah’s Pardoning is paired with Forgiveness and Mercy. For example, how do the people forgive? When you ask for forgiveness, is everyone always ready to forgive you? What about the people who forgave you?  Do they always forgive you with complete forgiveness or do they come back later and mention what you did, although they say that they forgave you…? When Allaah (`Azza wa Jall) forgives someone, He expunges their record, meaning he erases ones record (completely). If Allaah (`Azza wa Jall) excused you for something, you will not have to face Allaah and be asked about that thing. اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها Fear Allaah wherever you are  and follow up a bad deed with a good one, it will wipe (the former) out. One of the ways Allaah that will pardon you is if you obey what His Messenger (salallaahu `alayhi wa sallam) has guided us to. If you make Tawbah from your sin, Allaah will pardon you for your sin. He has promised us this. If you repent to Allaah sincerely, He will forgive you and He will pardon your sin. The one who has made repentance from his sin is like the one who has not sinned at all, because the Pardoning of Allaah is complete and perfect. No trace. No bad feelings. Nothing left. Allaah erases the bad deed from your record and He replaces it with a good deed. Who does that from the people? Who will pardon you, THEN give you credit for good things after you’ve transgressed against them? Who considers you better than what you were before (after y ou sought their forgiveness)? But Allaah (`Azza wa Jall) is perfect in His Pardoning, and when He Pardons you, He loves that you sought His Forgiveness. This is from the completeness of His Attribute of Pardoning[2] [1] At-Tirmidhee in his Sunan (3513) on the authority of `Aa`ishah (radiallaahu `anha).Shaykh Al-Albaanee declared the hadeeth as Saheeh in Saheeh At-Tirmidhee (3513) [2] Source: Class 02 – Explanation of Al-Qawaa`id Al-Muthlaa, Shaykh Al-`Uthaymeen byUstaadh Moosaa Richardson Internet Source : http://www.istijabah.com

The principles of Aqeedah.

1. Everything which is in accord with the Book and the Authentic Sunnah is accepted by them and everything which is in opposition to it is treated as false by them.

The first thing which distinguishes the Ahl us-Sunnah wal- Jamaa'ah from all those besides them is the methodology with which they acquire their sciences (of the Deen) and the source of the Truth from which they derive their beliefs, concepts, actions of worship, dealings (with the people), their mode of conduct and their manners. The source of Knowledge and Truth in all the various branches of knowledge with the Ahl us-Sunnah is the Book of Allaah and the Sunnah of His Messenger (sallallahu alaihi wasallam) . No words other than the words of Allaah come first and no guidance other that the guidance of the Messenger (sallallahu alaihi wasallam) comes first.

2. There is no one who is free from making mistakes (in the Deen) except the Messenger of Allaah (sallallahu-alaihi-wasallam).

The Ahl us-Sunnah do not regard anyone as being safe from error as regards the Deen except the Messenger (sallallahu alaihi wasallam) . The scholars are not free from making mistakes but rather the words of everyone can either be accepted or rejected except those of the Messenger (sallallahu alaihi wasallam) . Therefore the words and statements of the scholars of the Ahl us-Sunnah by necessity follow or are in accordance with the Sunnah of the Prophet (sallallahu alaihi wasallam) and do not precede or go ahead of it.

3. The Ijmaa' (consensus) of the Salaf us-Saalih (Pious Predecessors) is regarded as a Shari'ah proof which is necessary to hold on to for those who come after them.

And the Ahl us-Sunnah wal-Jamaa'ah believe that the most knowledgeable of the creation as regards the Deen of Allaah after the Prophet (sallallahu alaihi wasallam) are the Companions (ra) and the Salaf us-Saalih. Whatever they united/agreed upon from any of the affairs or matters of the Deen is free from being wrong and it is not [permissible] for anyone to leave it. Their Ijmaa is a Shari'ah proof which it is obligatory to hold on to for those who come after them. All those who stick to their Ijmaa are [therefore] those who adhere strictly to their Jamaa'ah (group).

4. They do not accept or affirm any speech or Ijtihaad (Jurisprudence) except after having thrown it against these three sources: The Book, the Authentic Sunnah and Ijmaa' of the Salaf.

The Ahl us-Sunnah hold on to the [Sunnah] which the Messenger (sallallahu alaihi wasallam) came with and adhere to the [Jamaa'ah] of the Prophet (sallallahu alaihi wasallam) and they are the Companions (ra) and whoever follows their way and adopts their methodology. They do not accept any Ijtihaad or any speech regardless of whom it comes from except after having referred it to the Book, the Authentic Sunnah and the Ijmaa of the Salaf.

5. They do not contradict the Qur'aan or the Sunnah with their 'Aql (Intellect) or opinions or analogies.

And (therefore) the Ahl us-Sunnah wal-Jamaa'ah do not rely upon, follow or cling except to the knowledge and the practice of the Salaf us-Saalih and whoever takes from them, sticks to their Jamaa'ah and travels upon their trail and binds (and restricts) himself to their principles/foundations. And this is because the Companions (ra) learnt the tafseer (explanation) of the Qur'an and the Hadith from the Messenger (sallallahu alaihi wasallam) , then taught it to the Taabi'een but did not put themselves before Allaah and His Messenger with an opinion, ones taste, ones intellect, sudden enlightenment (like that of the soofees) or other such things.

6. The Jamaa'ah (The Group that is united upon the Truth, which the Messenger (sallallahu-alaihi-wasallam) came with, in terms of speech and action) is the means of Deliverance in this life and in the Hereafter.

The Ahl us-Sunnah therefore, hold fast to the Jamaa'ah of the Messenger (sallallahu alaihi wasallam) turning away from the places of separation and difference, clinging tightly to the totality of the Book, the Sunnah and Ijmaa (unanimous agreement of the companions), whilst being far from the places of obscurity and unclarity (in the Book and the Sunnah) which separates and divides the united. And (this is because) the Jamaa'ah in (their estimation) is the means of Deliverance in this life and the Hereafter.

7. They do not make obligatory the acquaintance with a particular type of knowledge upon he who is incapable and which is befitting for the capable person only.

And the Ahl us-Sunnah believe in what the Prophet (sallallahu alaihi wasallam) came with in its entirety, however, they differentiate between the one who is capable and the one who is not with regards to knowing what the Messenger (sallallahu alaihi wasallam) came with in a detailed way. And this is a mighty principle: many trials have befallen (the Ummah) due to absence of its understanding.

Peace and Blessings upon the Messenger of Allaah, upon his Companions (ra) and all those who follow in their footsteps until the Day of Resurrection.

The Importance of Knowledge

Acquire Knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies. With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar’s company and comfort them with their wings. Everything, the fish of the sea, the beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him

Warathatu’l-Anbiya’; Imam Ibn Rajab al-Hanbali

How Scores Will Be Settled On The Day Of Resurrection

When the Day of Resurrection comes, a man's wealth and capital will be his hasanaat (good deeds). If he had done wrong to any people, they will take from his hasanaat to the extent that he mistreated them. If he does not have any hasanaat, or if hishasanaat run out,

then some of their sayi`aat (bad deeds) will be taken and added to his burden.

Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Whoever wronged his brother with regard to his honour or any other matter, should seek his forgiveness today, before there are no longer any dinars, or dirhams; and if he has any righteous deeds, they will be taken from him, in accordance with the wrong he did; and if he has no hasanaat, some of the sayi`aat of his counterpart will be taken and added to his burden.” [Bukhari: Kitaab al-Mazaalim, Baab man kaanat lahu mazlamah `inda rajul, Fath al-Baari, 5/101]

This person whose hasanaat are taken from him by the people, and then has their sayi`aat placed on his own back, is the one who is bankrupt, as the Messenger (sallallahu `alayhi wa sallam) called him.

Muslim narrated from Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Do you know who is the one who is bankrupt?" They said, "The bankrupt is the one who has no money and no possessions." He said, "Among my ummah, the one who is bankrupt is the one who will come on the Day of Resurrection with prayer and fasting and zakah (to his credit), but he will come having insulted this one, slandered that one, consumed the wealth of this one and shed the blood of that one, and beaten that one. So they will all be given some of hishasanaat, and when his hasanaat run out, before judgement is passed, some of their sins will be taken and cast onto him, then he will be cast into the Fire."

[Muslim: 4/1998, hadith no. 2581.]

If a debtor died when he still owed money to people, they will take from his hasanaat whatever is in accordance with what he owes them. In Sunan ibn Maajah it is narrated with a saheeh isnaad that Ibn 'Umar (radhiallahu `anhu) stated: The Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Whoever dies owing a dinar or a dirham, it will be paid from hishasanaat, for then there will be no dinars or dirhams.”

[Saheeh al-Jaami' as-Sagheer, 5/537, hadith no. 6432.]

If people wronged one another, the score will be settled between them.

If they mistreated one another equally, then there will be no score to settle.

If one of them is still owed something by the other, he will take what he is entitled to.

In Sunan at-Tirmidhi it is narrated that 'Aa'ishah said: "A man came and sat in front of the Messenger of Allah (sallallahu `alayhi wa sallam), and said, 'O Messenger of Allah, I have two slaves who tell me lies, betray and disobey me, and I insult them and beat them. What is my position with regard to them?” The Messenger of Allah (sallallahu `alayhi wa sallam) said:

'On the Day of Resurrection, their betrayal, disobedience and lying will be measured against your punishment of them. If your punishment is commensurate with their wrongs, then there will be no score to settle. If your punishment of them was less than their sins deserved, then this will count in your favour. If your punishment of them was more than their sins deserved, then the score will be settled against you.' The man turned away and started to weep. The Messenger of Allah (sallallahu `alayhi wa sallam) said to him, 'Have you not read the words of Allah?' -

“And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.” (Qur'an 21: 47).’” [Mishkaat al-Masaabeeh, 3/66, hadith no. 5561. It is also narrated in Saheeh al-Jaami`, 6/327, hadith no. 7895, where it attributed to Ahmad and Tirmidhi.]

Because thulm (oppression) is such a serious matter, it is better for those who fear that Day to give up oppression and avoid it. The Messenger (sallallahu `alayhi wa sallam) has told us that oppression will be darkness on the Day of Resurrection. Bukhari and Muslim narrated from

'Abdullah ibn 'Umar that the Prophet (sallallahu `alayhi wa sallam) said:

"Oppression (thulm) will be darkness (thulumaat) on the Day of Resurrection."

[Bukhari: Kitaab al-Mazaalim, Baab az-Zulm Zulumaat Yawm al-Qiyaamah, Fath al-Baari, 51100; Muslim, 4/1969, hadith no. 2579.]

Muslim narrated from Jaabir ibn 'Abdullah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Beware of oppression (thulm), for oppression will be darkness (thulumaat) on the Day of Resurrection."

The Seven Ways to Fight Laziness, Boredom and Weakness while Studying

The Questioner says: "I'm weak in my reading the books of benefit 

and when I begin to read some of the books of `ilm (knowledge) I
feel weakness and boredom; so what is your advice for me, and what
is the correct path in reading the books which contain beneficial
knowledge; benefit us (those seeking reward)?"
Firstly: It is a must for the one who seeks knowledge to purify
his intention for Allaah the Lord of the worlds, and make his
seeking the `Ilm (knowledge) being only for the purpose and goal of
obtaining the pleasure of Allaah; and in order to know the truth, to
act by it, and to know falsehood so as to refrain from it.
Secondly: To act by that, which he has learned from knowledge within
in himself, and to try and teach what he has learned from knowledge
to others.
Thirdly: To safeguard what he has learned by memorizing it, and
reviewing the `Ilm (knowledge) so it does not escape him.
Fourthly: To be steadfast in learning what he does not know, so to
add knowledge on top of knowledge.
Fifthly: To ask Allaah constantly to bestow & grant him with
beneficial knowledge and provisions that are vast, and actions that
are accepted; and the Prophet (sallallaahu `alayhe was- Salaam) would
say if he prayed the fajr prayer after he would make tasleem (making of the Salaam to the right then the left) this du'aa:
" O Allaah, I ask you for knowledge which is beneficial and
sustenance which is good, and deeds which are acceptable." (To be said after making salaam for the fajr prayer)

Sixthly: If he was to
feel tired and weak when he is in front of knowledge and ready to
study, then he should ask Allaah to make for him will power and a desire to gain knowledge and dedicate himself to it.
Seventhly: Its obligatory on the student of knowledge to refrain
from disobedience, for indeed disobedience kills the heart and
weakens the understanding and its narrated about Imaam Shaafi'ee he
said: "I complained to my teacher Wa'kee about my weak memory so he
directed me to leave of sin and then he said, `know!!!! That
knowledge is light; and the light of Allaah He does not give it to a
disobedient person." And I say the proof for that is found in the
Book of Allaah when He Glorified be He Says,

O you who believe! If you obey and Fear Allaah, He will grant youFurqaan (a criterion), and will expiate for you your sins, and forgive
you, and Allaah is the Owner of Great Bounty. [Soorah Al-Anfaal (8):29]

O you who believe Fear Allaah, and believe too in His Messenger (Sallallaahu `alayhe wa Sallam), he will give you a double portion of His Mercy, and he will give you a light by which you shall walk
(straight), and he will forgive you. And Allaah is Oft-Forgiving, Most Merciful. [Soorah Al Hadeed (57):28]

So what is important is that the student of knowledge needs
consistent striving, striving against himself and against ones
passions and lower desires and its greed, and to tire himself out in
acquiring knowledge, and to hope that Allaah will enable him to
achieve that, and the tawfeeq (success) is from Allaah.

How to Acquire Good Manners

This is a chapter from the book "Makaarim-ul-Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).”

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.”The man then repeated his request several times, upon which the Prophet continued to reply:“Do not get angry.” [2]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:
First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]
Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]
Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.
Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

The Names and Attributes of Allaah

New post on The Names and Attributes of Allaah

The Names of Allaah al-Malik and al-Maleek – Abu Hakeem Bilal Davis by AbdurRahman.org

Fatawaa from the Scholars to Aid the Jihad in Damaj against the Hoothi Raafidah

Sheikh Yahya al Hajoori

Please see the following link on You tube, there is an English translation of his advise to ahla sunnah in Damaj:

http://www.youtube.com/watch?v=MelyDKSpuhA&feature=endscreen&NR=1

As Sheikh Saalih al Fowzaan

Please see the following link on You tube, there is an English translation of his advise to ahla sunnah in Yeman:

http://www.youtube.com/watch?v=U9Bh_lm27PE&feature=topics

As Shaikh Sa`d bin Nasir ash-Shithri



All praise is for Allah, the Lord of all that exists, and may peace and blessings be on the most honorable of all prophets and messengers.

As to what follows:

Proceeding with the statement of the Prophet, salla-llahu `alaihi wa sallam, “Aide your brother, regardless if he is wrong or being wronged.”[Collected in Sahih al-Bukhari, 2444], as has been authentically mentioned, and also, out of desire to protect the blood of our brothers, the students of knowledge, who are in Dammaj and its surroundings, and out of desire to make the oppressors return to Allah, jalla wa `alaa, so that they will be saved from having spilled any Muslim blood in their conscience, so that they do not have to face Allah with that on the Day of Resurrection and fall under the statement of the Prophet, salla-llahi `alaihi wa sallam, “A believer is in the bounds of his religion as long as he does not spill blood which is forbidden to spill. [Collected by al-Bukhari, 6862], 
and out of desire to remove injustice – as injustice has a bad ending, both in the Dunya and the Akhira – as Allah said, “For the Zalimoon (polytheists and wrongdoers, etc.) there is no helper.” [35:37]

Also, the Prophet, salla-llahi `alaihi wa sallam, said,“Allah gives respite to the oppressor, but when He takes him over, He never releases him.” Then he recited, “Such is the Seizure of your Lord when He seizes (population of) towns in the midst of their wrong: Painful indeed, and severe is His Seizure. [11.102]” [Collected by al-Bukhari, 4686]

Therefore, I call on all Muslims, in the East and West, to hasten to the aide of their brothers, the students of knowledge, in Dammaj and its surroundings.

Note that aiding them can take place in a number of forms:



Firstly, to supplicate to Allah, jalla wa `alaa, and humbling one’s self to Him, subhanah, to protect the blood of our brothers there, to drive injustice away from them, and to protect them from the oppressors. 

This is based on a number of religious texts which encourage supplication to Allah, jalla wa `alaa, wherein Allah promises the believers that he will answer their supplications, as Allah said, “And your Lord said: ‘Invoke Me and I will respond to your (invocation). Verily! Those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)) they will surely enter Hell in humiliation!’” [40:60] 

Also, “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me.” [2:186] It has also been transmitted from the Prophet, salla-llahi `alaihi wa sallam, that he said, “Allah will respond to the supplication of one of you, as long as he does not hasten the answer.” [Sahih al-Bukhari, 6340]



Secondly, everyone who is able to aid them in any way, it is obligatory on them. That is because aiding will result in safeguarding blood, spreading knowledge, preserving souls, pushing injustice away, and other intents of the religion that result from aiding them. So, everyone who is able to help them, through any means, regardless of a word he utters, or an article, or by giving advice, or by proceeding to try and make peace, or by helping keep away from the war torn areas. 

It can also be in the form of monetary help, such as with weapons, or power, or to fight alongside them to drive away the injustice that has fallen on them, all this is among the best ways to get closer to Allah, jalla wa `alaa. 

The religious texts have encouraged helping the one being wronged, and the Prophet, salla-llahi `alaihi wa sallam, has clarified that, “The Muslim is the brother of his fellow Muslim, he does not wrong him, and he does not abandon him.” [Declared sahih by al-Imam al-Albani, Mushkilat al-Faqr, 88] Meaning, he does not leave him to those who are trying to oppress him.

(Translators Note: Beginning from here until the end of the audio clip, the Shaikh, may Allah preserve him, begins weeping as can be heard by the trembling in his voice.)


I also advise my brothers, the students of knowledge, there to hold fast to Allah, jalla wa `alaa, to rely on Him, subhanah, and to know that victory is in the Hands of Allah, jalla wa `alaa, and he grants victory to whomever He Wills among His slaves. When they rely on Allah, then no doubt Allah will grant them victory and drive the injustice of the oppressors who want to assault them away from them, as Allah said, “If Allah helps you, none can overcome you.” [3:160] And He said, “And (as for) the believers it was incumbent upon Us to help (them).” Allah also said, “Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this worldly life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection).” [40:51]



Based on all that, I advise that their hearts should rely on Allah, and that they do not look at their own strength or their monetary capabilities, because He who ruler of creation is the Lord of Glory and Majesty, and if Allah wants something, all He says is, ‘be’ and it is. Allah will grant victory and aide those who rely on Him, as He said, ta`alaa, “And whosoever puts his trust in Allah, then He will suffice him.” [65:3] Meaning, that Allah will be all he needs, and hence will not need anyone besides his Lord.

That is why I am trying to clarify to my brothers the Muslims that aiding those students of knowledge is among the ways of getting closer to Allah, `azza wa jall. As for those killed among them, they are considered martyrs, those who are injured are under the protection of the Lord of Glory and Majesty, and those who fight them are victorious by the Permission of the Ever-Living, the One Who sustains and protects all that exists, the All-Powerful, the Mighty, Who is able to do all things, and Who does whatever He Wants.


I ask Allah, jalla wa `alaa, to protect them from all evil, to drive the injustice of the oppressors away from them, to protect their blood, and to allow all the people of goodness to support them, aide them, and help them with whatever they can.

That, and Allah knows best, and may Allah send His Blessings on our Prophet, Muhammad, his family, companions, and followers, and to send much peace until the Day of Resurrection.

http://www.youtube.com/watch?v=VyZbxgKXR5c&sns=em

As Sheikh Zaid al Madkhali

Please see the following link on You tube, there is an English translation of his advise to ahla sunnah in Yeman:

http://www.youtube.com/watch?NR=1&feature=endscreen&v=JfXlxXoKoPQAs

As Sheikh Rabee bin  Hadee al Madkhali

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah Amma-ba'd 
It has reached us with sadness what the Rawaafidh are doing,the enemies of islam and the enemies of the Noble Companions such as boycotting and treating our Salafi brothers in Dammaj and the Salafi Sunni Markaz out of hate and enmity towards Islam and its people. We encourage our brothers in Dammaj to hold firm to the sunnah, have patience and seek assistance from Allah in fighting off this transgression and enmity of the Rawaafidh. It is upon our brothers of Ahlul Sunnah to stand against this transgression and to unite in purifying Yemen from the filth of the Rawaafid in yemen and other than it, if they are able to do so says: Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty. (Al-Hajj 22:40).
He also says :And there is no victory except from Allâh, the All-Mighty, the All-Wise. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated. (Aali Imran 3:126-127). Indeed the conflict between Ahlu Sunnah and the Rawaafid is a conflict between Islam and Kufr (disbelief). Therefore, its upon the people of the sunnah, whether they are in yemen and other then it to rise up in aiding their brothers with themselves and their wealth and we ask to break the backs of the Rawaafid and all the enemies of Islam where ever they may be. Indeed Allah is All Hearing of Dua. Written by the sheikh rabi' ibn haadi Umair almadkhali (the sheikh out of humbleness didn't refer to himself as sheikh) 
30/10/2011- 4/12/1432هـ - http://www.sahab.net/forums/index.ph...4187


Shaikh Muhammad Ibn Rabee' Ibn Haadi Al Madkhali (Shaikh Rabee's son): 


May Allah reward the father of all the Salafis with good on this clarification and we ask Allah to protect the Dammaj institute from the evil of the Rawafid. And verily I ask about where the Wadi'ee tribe are. The ones who Shaikh Muqbil after Allah- left to protect the institute and chose that place because of the trust he has for the Wadi'ee tribe to defend this SALAFI FORTRESS. As I call the rulers in San'aa to enter quickly to take off this embargo on Dammaj and we have continued to think of them good. 

http://www.sahab.net/forums/index.ph...c=124187&st=40___

Ash-Shaykh Muhammad Ramzaan, may Allah preserve him delivered 

A lecture from Jubail (Saudi Arabia) on Monday, December 05 2011.1

The Shaykh covered topics of Aqeedah (Belief) and Fiqh (Understanding) from the books of Usul-us-Sunnah and Umdatul Ahkaam respectively.

The Shaykh also spoke on the situation in Damaaj against the Houthiyoon and the deliberate ignoring by the media of what is happening in Dammaj. He said the news is such that even if an animal fell into a well you would know about it but Damaaj has been under attack for almost two months and there is no news about it.1

Our Shaykh, may Allah preserve him also said this is a kind of agreement (of the transgression upon Ahlus Sunnah) and a great evil. He said that the kuffar and ahlul bid'ah see the Salafiyyoon as their enemies. The Shaykh likewise said: "We are Dammaj and Dammaj is us."1

Listen to the audio for the whole lecture may Allah (Subhana Wata'aa'a) bless you with it. Ameen.1

You may click on the link below:1

http://www.4shared.com/audio/iCvDItK...n_0002wmv.html

We ask Allah to Bless us with the ability to act upon what we learn

Question:

What is your advice to our brothers from Ahlussunnah in Yemen who are being fought by the Houtheyoon?

Answer:

Upon them is to depend upon Allah ('azza wa jal) and to supplicate to Allah abundantly. They should defend themselves and their wealth according to their ability. What has afflicted them is as a result of their differing among themselves. If only they united under one banner nobody would have been able to interfere in their affairs. However, when they split, and each one wanted what he desired, occurred to them what you see. Yes... I advise them to have patience and to carry out that which is required, and from that is to come together and not be divided:

 Do not dispute (with one another) lest you lose courage and your strength departs, and be patient...[Al-Anfaal: 46]
 And be not as those who divided and differed among themselves...[Aali-'Imraan: 105]

So upon them is to unite. This partisanship and differing causes harm to the Muslims. Upon them is to unite as one group upon the Qur'an and the Sunnah and they should be together against other than them. Yes...

Source: http://www.alfawzan.af.org.sa/ - [60

Dated: Sunday 2nd Muharram 1433

(The 1st question during the Q & A session after the mukhtasar zaadul-ma'aad dars)
Begins at 57:10 minutes into the recording.

Shaykh Muhammad bin Haadee

Written of the 3rd of Muharram 1433

After beginning with praise of Allah and prayers upon our Messenger Shaykh Muhammad bin Haadee said:

Verily from that which sadness us and hurts us o brothers and sons, is what we have heard concerning what has befallen our brothers from Ahlus Sunnah, our brothers in faith, in Damaj As Sunnah in the land of Yemen. From the Raafidah Houthis who are the enemies of Allah and His Messenger and the enemies of the companions of the Messenger of Allah They are the enemies of Ahlus Sunnah in every place and every time. And this is not strange coming from them, because for certainty; no calamity has befallen Islam or the Muslims except that the Raafidah assisted and joined forces with the enemies of Islam against the Muslims; and this is well known throughout history. And the one who looks at history will know that what I am saying is the truth.

This group is called the Houthis by the people today, and they are Raafidah. We have heard, and we know from their statements that which proves their deviance, their filthy Aqeedah, and their hatred for the Muslims. There is no doubt, if animosity is based on worldly affairs then there is hope that it will go away and be resolved. As for animosity for the Deen (religious matters) or based upon the Deen then there is no hope that it will change regardless of how much time passes. The poet spoke the truth when he said: 
Every animosity may become cordial ***Except for the animosity from your enemy in religion

Thus this group; their enmity for the people of Islam is clear, and deeply rooted since long ago. Therefore do not be surprised by their actions today, because in reality they wait for these opportunities to attack the people of Islam and the people of faith. Before, by the permission of Allah the Exalted; they were prevented by the presence of a government, but now there is no government. They gained influence in the province of Sada while they attempted to establish a government that would be specifically for them, by them and no one would be allowed to participate. Thus those who remained in this province from Ahlus Sunnah would be at their mercy. And they know the impact and affect that Ahlus Sunnah has upon the people.

And they surely fear this Markaz (center of learning) that Allah the Glorified and Exalted has brought by way of it, tremendous benefits, enlightenment, insight and vision by the hand of that Shaykh, the Caller, the Mujaahid, the one who patiently sought Allah’s reward; Shaykh Muqbil Abu Abdur Rahman Al Waadi’ee. May Allah have mercy upon him, forgive him, be pleased with him, and enlighten his face in the gardens of paradise.

Since day one, when the foot of this man touched down in this land of his, he established the call to Allah the Blessed and Exalted. And this enraged them (the Raafidah); but they were prevented-as we said before-due to the presence of a government. This is from the benefits of having a leader even if he persecutes and oppresses. The people will not rectify or establish their affairs without leaders, kings and rulers, even if they oppress; because by Allah; the good that Allah brings by way of them is more than their corruption.

Translator’s note:
The Shaykh continues to explain the benefits of having a Muslim ruler and then he says…

Therefore, surely it is obligatory upon all of Ahlus Sunnah in Yemen to rush to assist their brothers. Whoever has the ability to help, then do not delay. Assist them with your wealth and assist them physically if you are able, if you are not able to assist them physically then assist them with your wealth.

And to leave them in this condition while it has reached the extent to what we have heard concerning the news of our brothers in Damaj, I swear by Allah this is a shame and a disgrace upon Ahlus Sunnah, and upon Yemen, and the military of the Sunnah and the Quran in Yemen. It is a shame and disgrace if they do not to rush to help their brothers; and it is obligatory upon them to help them.

Translator’s note:
The Shaykh continues to incite Ahlus Sunnah in Yemen to rush to help our brothers in Damaj while mentioning the disgrace in forsaking them; and then he says…

And let them know without a doubt, that Damaj is us and we are Damaj against these filthy, grimy Raafidah. And enmity against them (Damaj) is enmity against us all. This is because they did not intend Damaj because it is Damaj, but rather they intended Damaj due to the Sunnah and the Islam within Damaj, the faith which spreads from it, and the Dawah established there. Due to them correcting the Aqeedah of the people, enlightening the people to the worship of Allah alone without partners, and clarifying the corrupted methodologies that oppose what the Messenger of Allah, peace and blessings are upon him, and his companions were upon.

And from the vilest of methodologies is the methodology of the Raafidah; these Houthis Raafidah. The proof of that is their being supported by Iran, and praised by Iran, supported by Hezbollat in Lebanon and them supporting Hezbollat, Hezbollat praising them; and their praising of Hezbollat. (Translator’s note: The Shaykh calls them the party of the pagan god Al Laat, instead of the party of Allah) Thus they do not help anyone except for those upon their same Deen.

Therefore if this is their help for those upon falsehood, then why is Ahlus Sunnah reluctant?! Why is Ahlus Sunnah delaying?! This is not permissible. Especially since the war has started and it has reached the level that we have heard concerning the killing on our brothers in Islam and faith, killing twenty-four of them. By Asr prayer they had prayed on twenty-one of those killed, and the blockade continues. This blockade has gone on for a long time, close to forty days or more. One grain does not enter Damaj and one chicken cannot come out. 

All of this is only intended to eradicate the people of Islam and faith. Is this not enough?! This is enough for the one who has a heart or gives ear while he is heedful.

Thus it is obligatory upon the people of Yemen to not hesitate; rather they should strive and rush. Let them know that the time to help their brothers is right now. They have to defend the Deen, because the intent (behind the attack) is the Deen, as I said before. 



Translator’s note:
The Shaykh continues on, and then concludes by making several duas for our brothers and sisters in Damaj and making dua against the criminal Raafidah.

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Sheikh Ali Hasan al Halabi

He also has givena fatwa to aid the brothers in Damaaj. Check his website on:

http://www.alhalaby.com/

Sheikh Abul Hasan al Sulaymanee

He also has given a fatwa to aid the brothers in Damaaj. Check his website on:

http://www.sulaymani.net/mar/