شرح أخصر المختصرات الدرس (Arabic)

Condemnation in issues that have different opinions

The Principle of "No condemnation in Issues that have different Opinions" Is the following in Arabic:

“عدم الإنكار في مسائل الخلاف”

or

"لا إنكار في مسائل الخلاف"

This principle is from amongst the many applicable principles related to calling to good and forbidding evil, and the reason for understanding this principle is important, because by it many people have made a mistake, in reality the rule should read: 

"لا إنكار في مسائل الاجتهاد"

Which means: There is no Condemnation in issues in which there is room for scholarly interpretation.

The reason for needing this important clarification is because you will find that many people who read this rule, they start reading about differences of opinions concerning some issues, and they go about paroting this rule in relation to all of the opinions that they read about. However they will do this concerning every issue, no matter if it’s concerning something such as raising their hands during the prayer, Saying the Ameen loudly, or a woman covering her face in front of non Mahram men, so to the person saying this rule, he will not differentiate between what truly is deserving of this rule and what is not. 

However, the reality of the matter is that this is not the case, some issues with differences should be condemned, rather some of them must be condemned. So issues  which specifically allow for Scholarly interpretation[1] due to a different understanding or outlook are the ones which allow for this rule to be quoted. However, as for those opinions and or methods in any Madhab that clearly goes against the texts of Qur’an and Sunnah, then no doubt this needs to be condemned and this rule is not applicable in these circumstances, even if this method or action became famous among the people and people started to follow the mistake, it doesn't mean it shouldn’t be condemned 

Allah says in Surah 24:63, in the second part of this verse:

"So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment. "

So, in order to use this principle we have to understand the issues which are in actuality those that allow and have actual and valid differences, for example the issue of the different types of Hajj, so if one person chooses to do one type of Hajj, you cannot condemn him for that and tell him to do another type, even if you think the other type is better than the one he is choosing to do. 

One example of an issue that scholars have had differences of opinions concerning, however in reality are not valid and thus one can’t use this rule is the issue of prayer in congregation for the men [2], even if some scholars have viewed it as not obligatory, we can’t accept this statement of theirs, and this is because of the ahadith that are clear in regards to this prayer, and one such example is when the Prophet (Alayi Salaam) warned of burning down the house of the person who left the prayer in the Masjid, however he wouldn’t do it because of the women and children who also lived in the house. So in this issue, it is obligatory to order and condemn the people, in order that they pray in the Masjid regardless of whether or not scholars held different opinions regarding it, because of the clarity of the proof related to it. 

Sheikh Al-Islaam ibn Taymiyyah said regarding this in summary: 

“If the person is clearly going against the Sunnah of the Prophet (Alayi Salaam) or against the Majority opinion of the past, then it is obligatory to condemn that person, regardless of whether or not there is different statements concerning it from scholars, If this wasn’t the case then it would present a weakness that doesn’t exist concerning the true opinion of the Salaf and general masses of the scholars, that there is only one correct ruling for all issues. However if there is an issue in which case it is not clear as to what the sunnah is, and there is no Majority[3] opinion, and there is some room for scholarly interpretation, then in this issue there shouldn’t be any condemnation. Also in terms of actions, if a person is going against a sunnah or a majority opinion, then the condemnation is done according to the degree of severity of that thing the person is doing, as well if there is an issue in which some may believe that the hadith or text of Quran may point to the different understanding, in which case it allows for the scholarly interpretation to take place, then these issues as well should be left without doing any condemnation.”[4]

Sheikh Al-Uthaymeen said when asked concerning this issue:

 “If I were to say that there is no condemnation in issues of differences in the absolute sense, the entire religion would go away, and this because you will be hard pressed to find an issue in which people have differed concerning it, so for example a man will say, I will touch my wife, eat the meat of camels and then go pray while saying that he is following Imam Ahmad in the opinion concerning touching his wife and following Imam Shafi’i in that eating camel meat does not break his ablution, so is his prayer correct in this situation since he followed two different opinions of different Madhabs? No, it’s not correct. Because in one Madhab it cancels the prayer and in another it may or may not. 

Issues that have differences of opinions break down into two categories. 

1) The issue that allows for scholarly interpretation and this is the one that is a valid difference of opinion, and the ruling concerning this is a ruling that is done with the scholars intellect and insight in understanding the proofs, and so there is no condemnation in this part. As for the common man in this regard, he must follow that which the scholars are upon in his country, and this is why our sheikh Abd Ar-Rahman As-Sa’di said, the people are upon the Madhab of their scholars. 

2) The second category is that which does not allow for any difference, and it can’t be understood in any other way except for the way that is according to the Qur’an and Sunnah, it doesn’t allow for scholarly interpretation and thus there is always the need to condemn those who do not follow it, and there is [5]no excuse for people not to follow it."

Allah knows best and Peace and Blessings be upon our Beloved Prophet Muhammad and His Wives, Family, and All of his Companions, Ameen.

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[1] Ijtihaad


[2] Salaatul Jama’a


[3] Ijmaa’


[4] بيان الدليل على بطلان التحليل (ص 210-211)


[5] لقاء الباب المفتوح (49/192-193)

Go With The Guaranteed

بسم الله الرحمن الرحيم

"(The Prophet (صلى الله عليه و سلم) frowned and turned away,Because there came to him the blind man (i.e. 'Abdullâh bin Umm-Maktûm, who came to the Prophet while he was preaching to one or some of the Quraish chiefs) And how can you know that he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him? As for him who thinks himself self-sufficient, To him you attend; What does it matter to you if he will not become pure (from disbelief, you are only a Messenger, your duty is to convey the Message of Allâh) But as to him who came to you running And is afraid (of Allâh and His Punishment), Of him you are neglectful and divert your attention to another, Nay, (do not do like this), indeed it (this Qur'ân) is an admonition, So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfûz). Exalted (in dignity), purified, In the hands of scribes (angels).Honourable and obedient. Quran Surah 80"

The known principle that is extracted from these verses, and subsequently the incident in the life of our Prophet Muhammad (Upon him be peace and blessings) is:

"A known matter is not left for a matter that is supposed or imagined, neither is a certain resolution or benefit left for a supposed or imagined one."

Sheikh Abd Ar-Rahman As-Sa'di in his Tafseer. 

Allah is above the Throne in His Essence

  The Sheikh and Imam, Abd Al-Qaadir Al-Jeelani Al-Hanbali Born in 470 and died in 561 Hijri said in his book, "Al-Ghunya Li-Taalibee Tareeq Al-Haqq fi Al-Ikhlaaq wa Tassawuf wal-aadab Al-Islaami" [7] the following: in which other than him are usually pointed out for having such beliefs, namely Sheikh al Islaam Ibn Taymiyah. May Allah have mercy upon both of them.

And He (Allah) is in the direction of aboveness and elevation, risen above, on his throne (he is) encompassing it (and all things), upon his dominion he is surrounding and encompassing that and all things with his knowledge of them. Allah says : “To Him ascends good speech, and righteous work raises it.“ He controls all of the affairs from the sky into the earth.” [1]

“And His knowledge is not without knowing about any and every place, and it is not permissible to describe Him that he is in every place, rather, It is said: That He is in the sky above the throne. As Allah says. “The Most merciful is above the Throne, Risen.”[2] And “Then he rose above the throne of the Merciful.”[3], and the Prophet (Alayi Salaatu wa Salaam) ruled regarding whether or not the slave girl was a Muslim or not by asking her “Where is Allah?”, and she pointed to the sky.”[4]

It is obligatory to take the attribute of Risen without any changing[5] taking place, and that his Essense[6] is above the Throne.

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[1] 35:10

[2] 20:5,

[3] 25:59

[4] Sahih Muslim

[5] Ta’weel

[6] Dhaat Allah

[7] Daar Saadir Bayroot Second printing 2010, First volume page 71.

Allah; There is nothing like unto Him!

 The reason for this post is because of the falsly attributed belief to Ibn Taymiyah (May Allah have mercy upon him) that he said that Allah is like the moon, however It is clear to the trustworthy reader who is not seeking discord that Ibn Taymiyah didn't say nor intend to say that Allah is similar to any creation, so here are his words, as well as the understood meaning of them.

Allah says:

It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah , of what you do, is Seeing.(57:4)

So, Sheikh Al Islaam Ibn Taymiyyah Said in his book Al-Waasatiyah the following:

وَلَيْسَ مَعْنَى قَوْلِهِ: { وَهُوَ مَعَكُمْ } أَنَّهُ مُخْتَلِطٌ بِالْخَلْقِ؛ فَإِنَّ هَذَا لاَ تُوجِبُهُ، اللُّغَةُ، بَلِ الْقَمَرُ آيَةٌ مِنْ آيَاتِ اللهِ مِنْ أَصْغَرِ مَخْلُوقَاتِهِ، وَهُوَ مَوْضُوعٌ فِي السَّمَاءِ، وَهُوَ مَعَ الْمُسَافِرِ وَغَيْرُ الْمُسَافِرِ أَيْنَمَا كَانَ. وَهُوَ سُبْحَانَهُ فَوْقَ عَرْشِهِ، رَقِيبٌ عَلَى خَلْقِهِ، مُهَيْمِنٌ عَلَيْهِمْ، مُطَّلِعٌ عَلَيْهِم إِلَى غَيْرِ ذَلِكَ مِن مَّعَانِي رُبُوبِيَّتِهِ. وَكُلُّ هَذَا الْكَلامِ الَّذِي ذَكَرَهُ اللهُ ـ مِنْ أَنَّهُ فَوْقَ الْعَرْشِ وَأَنَّهُ مَعَنَا ـ حَقٌّ عَلَى حَقِيقَتِهِ، لاَ يَحْتَاجُ إَلَى تَحْرِيفٍ،

   The meaning of: "He is with you" in the above verse does not mean that Allah is mixed within the creation, and this is because the Arabic Language does not require this meaning.  Rather the moon, a sign from among the signs created by Allah, which is from the smallest of creations is in it's place in the sky and it is with the traveler and other than the traveler, wherever they may be. And,  He Allah is above His Throne, Watching over his creation, Protecting and Guarding them, well aware of their affairs, and other than that from among the meanings connected to his lordship. So all of this that Allah mentioned concerning himself in that he is both Above his Throne and with His creation it is real within it's own reality, without the need for completely changing the meaning.

   So whom so ever tries to defend this doubt that Allah can not be Above and With His creation at the same time, then Sheikh Al Islaam Ibn Taymiyah (Allah have Mercy on him) has presented us with an example, in which he stated that the moon, which is one of the smallest of the creations of Allah, can be both above and with us. So this moon, this creation of Allah is above us, as well it is there to help the traveler and be with him. No one with any logical mind would think that this moon is mixed inside the creation, while its existence with them is still a reality. So Allah Glorified be He The Most High, is The Best and Highest of All things, above His creation and separate from them. What the author meant by his comparison is comparison in possibility, in that if a creation can be described as both with and above, then how much more easier would it be for the one who created the creation to be both with and above His creation? He, however didn't mean that Allahs being above or Withness is like that of the moon, rather it was an example set out to explain the possibility, so that we as humans can understand it, that it is possible that something can be above and also at the same time with. Allah is above the throne, separate from the creation and doesn't mix with it, however at the same time he is with us, and this Withness as described by the Scholars and Salaf, is that of his knowledge. [1]

Allah Says:

[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.(42:11)

This is why you see Ibn Taymiyyah in the next portion of the same book say;

   و ما ذكر في الكتاب و السنة من قربة و معيته, لا ينافي ما ذكر من علوه و فوقيته, فإنه سبحانه ليس كمثله شيء في جميع نعوته

   And that which is mentioned in the Book of Allah and Sunnah of the Prophet Muhammad (Alayi Salaatu wa Salaam) from Allah's closeness and withness, does not negate that which was also mentioned concerning Allah's Highness and Aboveness, He is the Most High and Glorified, and there is nothing compared to or like Him concerning any of His Attributes

   So we ask these people who have transgressed the bounds in false accusations, If Allah has mercy and love for his slave, which is similar in word usage but greater than how a mother has love and mercy to her baby, does it mean that you are saying that Allah is like the creation? No, and May Allah protect us all from such deviations, Ameen.

As is reported in the two books of Saheeh Al-Bukhaari and Muslim:

Umar Ibn al-Khattab (Radhi Allahu Anhu) relates that some prisoners were brought before Allah’s Messenger ('Alayihi Salaam) and amongst them was a woman who was frantically searching for someone in the crowd. When she found a baby amongst the prisoners, she took it in her arms, cradled it next to her chest and suckled it. So Allah’s Messenger (  'Alayihi  Salaam ) said: “Do you think that this woman would ever throw her child into the fire?” We said: ‘By Allah, Never!’ So he said: “Allah is more merciful to His believing servants than that mother could ever be to her child.”

And Allah the most high knows best, and Peace and Blessings be upon our Beloved Prophet Muhammad, His Wives, His Family, and All of his companions, Ameen.

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[1] Sheikh Khaalid Al-Muslih

Mistakes in Belief 1: The Quran is created.

      From the mistakes of the Modern day Asha'ira is that they say the Quran is  created, as written by a scholar (May Allah forgive him) of their school of thought in his book. Allah be glorified above that which they say concerning his speech! 

 لكن يمتنع أن يقال:القران المخلوق إالا في مقام التعليم 

“However there should be restraint in stating that the Quran is Created except in an academic setting”

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Page 135 Sharh Jawharato At-Tawheed: by Burhaan Ad-Deen Ibraheem Al-Baajoori  (1276-1198 Hijri) Maktaba al-Azhariyah Li-Turaath