A BRIEF BIOGRAPHY OF IBN RAJAB

A BRIEF BIOGRAPHY OF IBN RAJAB

The following biography is an adapted version of the biography provided by ‘Imaad Ibn Saabir
Al-Mirsee in his checking of Ibn Rajab's book Adh-Dhull wal-Inkisaar Lil-‘Azeez-il-Jabbaar.
He has researched and compiled this biography using nine sources of reference that contain Ibn
Rajab’s biography.
His name and lineage:
He is the Imaam, the Haafidh Zayn-ud-Deen ‘Abd-ur-Rahmaan Ibn Ahmad Ibn ‘Abd-ir-
Rahmaan Ibn Rajab Ibn Al-Husain Ibn Abeel-Barakaat Mas’ood As-Salaamee Al-Baghdaadee,
who then became Ad-Dimashqee Al-Hanbalee, better known as Ibn Rajab Al-Hanbalee. Rajab
was the nickname of his grandfather, ‘Abd-ur-Rahmaan. It is also held that it was a nickname
given to him because of his being born in the month of Rajab. Ibn Rajab became famous and
well known by that name, may Allaah have mercy on him.
His birth:
He was born in Baghdaad in the year 736H according to the most correct opinion found in the
discussions presented by those who recorded his biography.
His early youth and his search for knowledge:
Allaah prepared for Ibn Rajab an environment of firm knowledge. His way of life based on
acquiring knowledge and producing actions was established for him since his early youth.
Because of this, the Haafidh gained much benefit from that. He himself explains that he
received the authorization and religious approval from some of the major scholars (of his time)
during his youth.
This indicates the degree of zeal and aspiration his family and especially his father – who was
from the major scholars of his time – had towards acquiring knowledge. He studied at the hands
of many different shaikhs such that some researchers of his biography have counted them to
number close to forty.
His teachers:
The checker of Ibn Rajab’s book Sharh ‘Ilal At-Tirmidhee has counted Ibn Rajab’s teachers to
be thirty-six. However, he did not add to that, his father or Ibn An-Naqeeb or An-Nawawee
(Ahmad Ibn ‘Abd-il-Mu’min). So with this, the number of his teachers reaches close to forty as
we have stated previously.
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Here is a list of some of the Shaikh’s most distinguished teachers:
1. Muhammad Ibn Abee Bakr Ibn Ibraaheem Shams-ud-Deen Ibn An-Naqeeb Ash-Shaafi’ee
(d. 745H)
2. ‘Alaa-ud-Deen Ahmad Ibn ‘Abd-il-Mu’min Ash-Shaafi’ee As-Subkee, who later became
An-Nawawee (d. 749H)
3. Shams-ud-Deen Muhammad Ibn Abee Bakr Ibn Ayyoob, Shaikh-ul-Islaam, better known as
Ibn Qayyim Al-Jawziyyah (d. 751H)
4. Jamaal-ud-Deen Abu Sulaimaan Dawood Ibn Ibraaheem Al-‘Attaar (d. 752H)
5. Muhammad Ibn Muhammad Ibn Ibraaheem Al-Maidoomee (d. 754H)
6. ‘Uthmaan Ibn Yoosuf Ibn Abee Bakr An-Nuwairee Al-Maalikee (d. 756H)
7. Muhammad Ibn Isma’eel Ibn Ibraaheem, better known as Ibn Al-Khabbaaz (d. 757H)
8. Salaah-ud-Deen Abu Sa’eed Khaleel Al-‘Alaa’ee (d. 761H)
9. Muhammad Ibn Muhammad Al-Qalaanisee (d. 765H)
Ibn Rajab’s students:
The Haafidh, rahimahullaah, taught many students. Amongst the most famous of them were:
1. Dawood Ibn Sulaimaan Ibn ‘Abdillaah Al-Mawsilee Al-Hanbalee (d. 844H)
2. Abul-Fadl Ahmad Ibn Nasrullaah Ibn Ahmad (d. 844H)
3. ‘Alaa-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abbaas Al-Ba’alee, better known as
Ibn Al-Lahaam (d. 803H)
4. ‘Abd-ur-Rahmaan Ibn Muhammad Ibn ‘Abdillaah Al-Misree Al-Hanbalee, better known as
Az-Zarkashee (d. 846H)
The scholars’ praise for him:
Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al-Jawhar-ul-Munaddad (pg.
48): “He read and became proficient in the various fields of science. He engrossed himself with
the issues of the (Hanbalee) madh-hab until he mastered it. He devoted himself to the
occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew
himself in seclusion in order to write.”
Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of
Hadeeth in terms of the names of reporters, their biographies, their paths of narration and
awareness of their meanings.”
Ibraaheem Ibn Muhammad Ibn Muflih (d. 884H) said of him: “He was the Shaikh, the great
scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaikh of the
Hanbalee madh-hab and he wrote many beneficial books.”
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The written works of Imaam Ibn Rajab:
The Haafidh left behind an extensive and rich selection of books on the different sciences of
Islaam. Among them are those that have been printed and those that remain in manuscript form,
yet to be printed. Also among his works are those books that are missing and cannot be located.
The compiler of this short biography has numbered the Shaikh’s books that are in print today in
the Arabic language to be 38. What will follow is a list of some of them:
1. Jaami'-ul-'Uloom wal-Hikam (His monumental and most famous book, which is an
explanation of fifty ahaadeeth of the Messenger of Allaah, sallAllaahu 'alayhi wa sallam that
are short in wording but comprehensive in meaning)
2. Dhail Tabaqaat-ul-Hanaabilah (This is a compilation of the scholars of the Hanbalee madhhab,
considered one of his great works)
3. Lataa'if Al-Ma'aarif (This is a book on the duties one is required to do during times of
religious celebration and observance, such as Ramadaan)
4. Al-Farq baina An-Naseehah wat-Ta'yeer (The present book before you)
5. Sharh Hadeeth: "Maa Dhi.ban Jaa'iaan…" (This book has been translated into English
under the title "The Evil of Craving for Wealth and Status")
6. Fadlu 'Ilm-is-Salaf 'alaal-Khalaf (A great short treatise discussing the virtues of knowledge,
its types and its etiquettes)
There are also about forty-five books of his that are nit printed yet. We ask Allaah that He
facilitate the verification and printing of these sources of knowledge.
His death:
Imaam Ibn Rajab died in the month of Rajab of 795H and some said it was in Ramadaan. No
doubt he left behind him a legacy of knowledge for all those after him to benefit from. His
books continue to be studied and used as reference even in these days. May Allaah have mercy
on him and grant him a high place in Paradise.
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TEXT OF THE BOOK
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
All praise is for Allaah, Lord of the universe. And may His peace and blessings be upon the
foremost of those who fear Allaah and the seal of the prophets (Muhammad), as well as his
family, his companions and (all) those who follow them in righteousness, until the Day of
Recompense.
As for what follows, then:
These are some brief, yet comprehensive words concerning the difference between advising and
condemning, for indeed they are counterparts in the sense that they both consist of mentioning
something about a people that they hate to have mentioned. However, the distinction between
the two is something that is not understood by many people. Thus, Allaah is the One who grants
correctness.
Know that mentioning something about a person that he hates to have mentioned (about him) is
forbidden, if the objective behind that is for nothing else but to dispraise and declare (his) faults
and defects.1
However, if there is found in this mentioning, a beneficial good for the general masses of
Muslims – specifically for some of them – and the objective behind it is to accomplish this
beneficial good, then it is not forbidden, but rather recommended.
The scholars of Hadeeth have agreed with this (principle) in their books on the subject of Al-Jarh
wat-Ta'deel,2 and they have mentioned that there is a difference between criticizing hadeeth
1 This is an important restricting condition, so memorize it.
2 See Al-Kifaayah (pg. 88) of Al-Khateeb, I'laan bit-Tawbeekh Liman dhamma At-Taareekh (pg. 461) of
As-Sakhaawee, Sharh Saheeh Muslim (16/144) of An-Nawawee, Majmoo' Ar-Rasaa'il wal-Masaa'il
(4/110) of Ibn Taimiyyah and Raf'a-ur-Raibah (pg. 24-27) of Ash-Shaukaanee. [Translator’s Note: Al-
Jarh wat-Ta’deel is the Islaamic science of determining whose reports and testimonies are to be accepted
and whose are not. Those who fall under the category of Al-Jarh are the ones who are criticized and
discredited, such as weak narrators, liars, etc. Those who fall under the category of At-Ta’deel are those
whom the scholars have approved of and considered reliable in speech and trustworthy in narration.]
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reporters and backbiting them. And they further refuted those who placed these two (categories)
at the same level, such as those constantly engulfed in worship (all the time) as well as others
who do not possess sufficient knowledge.3
Furthermore, there is no difference between 1) criticizing narrators of one of the hadeeth
scholars (huffaadh) and distinguishing whose reports are to be accepted from them and whose
reports are not, and between 2) clarifying the mistake of one who has erred with regard to
understanding the meanings of the Book and the Sunnah, interpreted some aspect of it
incorrectly, and who has adhered to something false. This (clarifying) was done so that this
individual would not be followed in that which he erred in. The scholars have also unanimously
agreed upon the permissibility of doing this (clarification).4
This is why we find that the books they authored concerning the various sciences of the religion
- such as tafseer, explanation of hadeeth, Fiqh, the difference of opinions amongst the scholars,
and so on - are filled with arguments5 and refutations of the statements of those who voiced
weak opinions from the scholars of the past and present, such as the Sahaabah, the Taabi'een and
those after them.
Not one of the people of knowledge abandoned (doing) this (clarification). Nor would he claim
in his (refutation) to disparage, dispraise or defame the individual whose saying he was refuting,
unless the author (he was refuting) was from those whose speech consisted of wickedness and
who displayed vile manners when expressing himself. In this circumstance, his wickedness and
vileness were forsaken apart from the original state of refuting and opposing him. And this
(refutation) was based upon sound arguments and stable proofs. The reason for all this was due
to the unanimous agreement of the scholars of this Religion that the truth which Allaah sent His
Messenger, sallAllaahu 'alayhi wa sallam, with must be made known, and so that all of the
Religion can be purely for Allaah (alone) and so that His word can be the highest.
3 [Translator’s Note: This is not a criticism against those who are constantly engulfed in worship. Rather
it is a warning for those who may be deceived by their appearance. For indeed it is common that many
people when they see someone who exceeds in performing worship, they automatically assume that he is
knowledgeable. But most of the times this is not the case. So one must be careful because there does exist
a difference between the 'Aalim (scholar) and the 'Aabid (worshipper), as the Prophet, sallAllaahu 'alayhi
wa sallam, said: "The virtue of the scholar over the worshipper is like the virtue of the moon over the
all the stars." (Abu Dawood: 3641, At-Tirmidhee: 2683 and others)]
4 Consider these great words, O reader and may Allaah have mercy on you, and apply them to the
condition of the Muslims today!
5 So therefore, these matters are not from the fabrications of some "people" but rather they are nothing
more than the actions of the scholars of the past!
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Furthermore, all of them acknowledge that grasping the entirety of the knowledge, without
neglecting any part of it, is not a level that has been reached by any of them, nor has anyone
from the scholars of the past or those of the present claimed to have reached it. For this reason,
the Imaams of the Salaf – those whose knowledge and merits are widely and unanimously
agreed upon – used to accept the truth from anyone that disclosed it to them, even if that person
was young.6 And they would advise their companions and followers to accept the truth, even if
it appeared in someone else's statements.
An example of this is found in 'Umar's, radyAllaahu 'anhu, saying when he stated his opinion
concerning the dowry of women. A woman responded to him by reciting Allaah's statement:
"But if you intend to replace a wife with another, and you have given one of them a qintaar
(large amount of gold in dowry), take not the least bit of it back."7
Upon this, 'Umar went back on his opinion and said: "A woman has spoken correctly and a man
has erred."8 And it has also been reported that he said: "Everyone is more understanding of Fiqh
than 'Umar." 9
Some of the famous (scholars) used to say, upon having formed an opinion concerning a matter:
"This is the opinion that we have derived, so anyone that brings an opinion better than it, we
shall accept it (from him)."
Imaam Ash-Shaafi'ee used to go to great extents with regard to this understanding, for he would
advise his companions to follow the truth and accept the Sunnah, even if it should appear to them
in contradiction to their (own) opinions. And he encouraged them to, at that point, throw his
6 See the story of Al-Haafidh Ad-Daaraqutnee who corrected the Haafidh, the Imaam Ibn Al-Anbaaree
when he was young. And he (Ibn Al-Anbaaree) was an elder and respected Imaam, but yet he still
accepted the correction from him. The story is found in Taareekh Baghdaad (3/183)
7 Surat-un-Nisaa: 20
8 Reported by Abu Ya'laa in his Musnad-ul-Kabeer from the path of Mujaalid Ibn Sa'eed and he is very
weak. Al-Baihaqee also reported it and its chain or narration is broken. 'Abd-ur-Razzaaq reported it and
in its chain is Abul-'Ujfaa As-Sulamee and he is weak also. See Al-Maqaasid-ul-Hasanah (pg. 320).
9 It is found in the previous story itself.
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opinion against the wall (i.e. throw it away).10 He would say in his books 11: "There is no doubt
that you will find in them (my opinions) that which contradicts the Book and the Sunnah, for
Allaah, the Most High, says:
“And if it (the Qur'aan) were from someone other than Allaah, they would have found
many contradictions in it.'12"
And what is more profound than this is his saying: "No one ever debated me except that I
noticed: either the truth was manifested on his tongue or on my tongue."
This indicates that his intention was for nothing else but to manifest the truth, even if it were
found on the tongue of someone other than him, such as those who debated or differed with him.
Whoever possesses this type of condition, then indeed he will not hate having his opinion
rejected, nor having his contradiction of the Sunnah clarified, whether during his lifetime or after
his death.
This was the way the scholars of Islaam from past and present – those who are the protectors of
it and who rise to support it – used to think about others. They would also not detest the
opposition they received from those that contradicted them with a proof that was made known to
them. This was even if the proof that these individuals (who opposed them) used was not strong
according to them, such that they would accept it and abandon their proof in place of it.
This is why Imaam Ahmad (rahimahullaah) would mention Ishaaq Ibn Raahawaih
(rahimahullaah) while praising and commending him. And he would say: “Even if he does
contradict (me with regard to the Sunnah) in some matters, then indeed, the people will never
cease to differ with one another.” Or it is as he said.
And many times he (rahimahullaah) was presented with the words of Ishaaq and other Imaams,
and their sources from where they derived their opinions, and he would not agree with them in
10 See I'laam-ul-Muwaqqi'een (2/363) and Iqaadh Himam Uleel-Absaar (pg. 100)
11 See his book Ar-Risaalah (no. 598-599) and Al-Maqaasid-ul-Hasanah (pg. 15).
12 Surat-un-Nisaa: 82
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their opinion, nor would he reject their views or their evidences for it, even though he would not
agree with any of that.13
Imaam Ahmad (rahimahullaah) approved of what was related from Haatim Al-Asam, when it
was said to him: “You are a non-Arab and do not speak eloquently, yet no one debates you,
except that you silence him. So with what do you gain victory over your opponents?” So he
responded: “By three things: I become happy when my opponent speaks correctly (on a point). I
become grieved when he errs. And I withhold my tongue from him, lest I should say something
that would harm him” - or something with this meaning - so Ahmad (rahimahullaah) said: “How
wise of a man he is.”
Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what
opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was
from that which they loved and for which they commended and praised those who did it.
So it does not enter into the realm of backbiting at all. But suppose there is someone that hates
to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration
given to his hatred for that, because hating to manifest the truth - if it is in opposition to the
opinion of a man - is not from those matters that are praiseworthy.
Rather it is an obligation on the Muslim to love that the truth be made manifest and that the
Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to
his (personal) view.14
This is from the aspects of sincerity (naseehah) towards "Allaah, His Book, His Messenger,
His Religion, the leaders of the Muslims and their common folk." And this is, in fact, the
Religion itself, as the Prophet, sallAllaahu 'alayhi wa sallam, has informed us.15
13 This is not in the unrestricted sense. See the great scholar Ibn Al-Qayyim's refutation of those who say,
"There is no rejection to be done on the issues in which there is difference of opinion" included in I'laamul-
Muwaqqi'een (3/288), for it is very important.
14 These words ought to be written in gold ink, so consider them!!
15 More than one of the Companions have reported this hadeeth, among them Tameem Ad-Daaree. It is
transmitted by Muslim (55), Abu Dawood (4944), An-Nasaa'ee (7/156), Ahmad (4/102), Abu 'Uwaanah
(1/36-37), Al-Humaidee (837), Al-Baghawee (3514), At-Tabaraanee in Al-Kabeer (1260-1262), Ibn
Hibbaan in Raudat-ul-'Uqalaa (194), Ibn An-Najaar in Dhail Taareekh Baghdaad (2/193 & 301) Ash-
Shihaab Al-Qadaa'ee in his Musnad (17-18), Wakee' in Az-Zuhd (346 & 621), Abu 'Ubaid in Al-Amwaal
(9) and Al-Bukhaaree in At-Tareekh-us-Sagheer (2/35)
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As for clarifying the mistake of one of the scholars who erred in the past, then if one observes
good manners in his speech and does well in his refutation and response, then there is no harm
upon him nor is there any blame that he can be accused of. And if it turns out, that he was
misled by this (past) scholar's (erroneous) opinion, then there is (also) no harm (i.e. sin) on him.
When a statement would reach some of the Salaf that they rejected, they would say: "This person
has not spoken the truth." This example is taken from the saying of the Prophet, sallAllaahu
'alayhi wa sallam: "'Abu As-Sanaabil has not spoken the truth."16 when
news reached him, sallAllaahu 'alayhi wa sallam, that he issued a ruling that a woman whose
husband passed away, while she was pregnant, was not permitted to remarry upon delivering her
child, but instead had to wait until four months and ten days had passed. 17
The righteous Imaams went to great lengths in forsaking the weak sayings (opinions) of some of
the scholars. And they refuted them with the highest degree of refutation, as Imaam Ahmad
(rahimahullaah) used to censure Abu Thawr and others in their opinions that they were alone in
saying. And he went to great extremes in refuting them in these opinions.
All of this relates to the outer and apparent matters. As for the inner affairs, then if one's
intention in doing that (criticism) is to just clarify the truth and so that the people will not be
deceived by the sayings of someone who erred in his opinions, then there is no doubt that this
individual will be rewarded for his intention. And by doing this with this intention, he falls into
the category of being from those who show sincerity to Allaah, His Messenger, the leaders of the
Muslims and their common folk. And it is the same whether the one who clarifies the mistake is
young or old. So he has a good example in those scholars who refuted the (weak) opinions of
Ibn ‘Abbaas, radyAllaahu 'anhumaa, which have been declared irregular, and which have been
rejected by the scholars, such as (his opinion) regarding mut'ah (temporary divorce), sarf
(bartering), 'umratain and other than that.18
And he has a good example in those who refuted the opinion of Sa’eed Ibn Al-Musayyib
(rahimahullaah) concerning his allowing the woman that was divorced three times (to remarry
16 With this wording, the hadeeth has been reported by Ahmad (1/447), Al-Baghawee (2388) and Al-
Haithamee in Al-Majma' (5/3) and he said that its narrators were of the standard of the Saheeh. The source
of this story occurs in Saheeh Al-Bukhaaree (9/415) and in Saheeh Muslim (1484).
17 [Translator's Note: The 'iddah (waiting period) before a woman can remarry is 4 months and ten days.
But if she is pregnant, then the her waiting period is whichever of the two comes first - either the four
months and ten days or the day of her delivery. So if she delivers before the four months pass by, then the
time of delivery take precedence and she is allowed to remarry from this point on.]
18 These are well known Fiqh issues.
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her first husband) with just the (marriage) contract,19 and his other opinions that contradicted the
established Sunnah. And there are the scholars who refuted Al-Hasan Al-Basree with regard to
his opinion that a wife should not mourn for her deceased husband, and who refuted 'Ataa for his
(weak) opinions, and Taawoos in the numerous issues in which he differed from the scholars, as
well as all those (other scholars) whom the Muslims have agreed upon their guidance,
knowledge, respect and reverence.
And not one of the scholars considered those that didn't agree with him in these issues and
their likes to be belittling or defaming these Imaams.
The books of the Muslim scholars from past and present, such as the books of Ash-Shaafi'ee,
Ishaaq, Abu 'Ubaid, Abu Thawr and those scholars of Hadeeth and Fiqh that came after them,
are filled with the clarifications of these opinions. And if we were to mention that in words, this
discussion would be severely prolonged.
But if the intention of the one refuting is to expose the faults of the one being refuted and to
debase him and manifest his ignorance and shortness of knowledge, then this is forbidden,
whether the refutation is done in the presence of the one being refuted or in his absence, or
whether it is done during that person's lifetime or after his death. This type of action falls under
the acts which Allaah condemns in His Book and which He threatens the one who does it,
concerning his slander and backbiting. It also falls into the statement of the Prophet,
sallAllaahu 'alayhi wa sallam:
"O you group of people that believe with your tongues while not with your hearts! Do not
abuse the Muslims nor seek after their faults. For indeed, he who seeks after their faults,
19
[Translator's Note: When a woman is divorced three times by her husband, he cannot remarry her unless
she first marries someone else, has intercourse with him, and then is divorced by him. Only then is she
permissible for her first husband again. The weak opinion mentioned above states that the woman that
was divorced three times by her husband, in order to become halaal (permissible) for him again, she just
needed to remarry another man, without having intercourse with him (i.e. upon the marriage contract
alone), and get divorced from him. And Allaah knows best.]
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Allaah will seek after his faults. And whomsoever has Allaah seek after his faults, He will
expose them, even if he may have committed them in the privacy of his own home." 20
All of this talk is with respect to the scholars that are followed in the Religion. As for the
people of innovation and misguidance and those who imitate the scholars but are not from
them,21 then it is permissible to expose their ignorance and manifest their deficiencies, in order
to warn others against following them. 22
However, our discussion now is not concerning this topic and Allaah knows best.
20 Reported by Abu Ya'laa in his Musnad (1675) and Abu Nu'aim in Ad-Dalaa'il (356) on the authority of
Al-Baraa', radyAllaahu 'anhu. Al-Haithamee (rahimahullaah) said in Al-Majma' (8/93): "Abu Lailaa
reported it and its narrators are all reliable. It has also been reported from the hadeeth of Abu Barzah,
radyAllaahu 'anhu, with a strong chain of narration in Ahmad (4/421 & 424) and Abu Dawood (4880).”
And in this section occurs the hadeeth of Ibn 'Umar with a hasan chain of narration in At-Tirmidhee
(2033), Al-Baghawee (3526) and Ibn Hibbaan (1494 of the Mawaarid). See also At-Targheeb wat-
Tarheeb (3/177) of Al-Mundhiree.
21 And in these days, how many people exist who imitate the scholars yet are not from them. They deceive
the people by making beautiful expressions and using nice words!!
22 [Translator’s Note: This is an important principle that the Shaikh mentions before continuing further in
his book, since he does not want his readers to think that this discussion concerns innovators. Rather, as
he states, their affair is to be publicized so that they may be abandoned and rejected. So the discussion
here does not apply to them in the least nor can it be used in defense of one of them.]
Read more

CONCERNING CONDEMNING

CONCERNING CONDEMNING

From the apparent signs of condemning is: Exposing someone’s evil and propagating it under the

pretense of advising, while claiming that it is only these defects that are making him do it,

general or specific. Meanwhile, on the inside, his aim is only to condemn and cause harm.41 So

he is from the brothers of the hypocrites, those whom Allaah has disparaged in His Book in

many places, for indeed Allaah disparages those who outwardly display a good action or saying,

while intending inwardly to accomplish a mischievous and evil goal. And He has counted that

as one of the aspects of hypocrisy, as is stated in Surah Baraa,42 in which He humiliates the

hypocrites and exposes their despicable attributes:

“And as for those who set up a masjid in order to cause harm, (spread) disbelief, disunite

the believers and to make it as an outpost for those who made war against Allaah and His

Messenger since aforetime, they will indeed swear that their intention is nothing but good.

But Allaah bears witness that they are certainly liars.” 43

And Allaah says:

“Think not that those who rejoice in what they have done, and love to be praised for what

they have not done – do not think that they are rescued from the torment. And for them is

a painful punishment!” 44

41 This is from the actions of the heart which no one has knowledge of except Allaah, the Most Perfect and

Exalted.

42 [Translator's Note: He means Surat-ut-Tawbah]

43 Surat-ut-Tawbah: 107

44 Surah Aali 'Imraan: 188

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This ayah was sent down concerning the Jews, when the Prophet, sallAllaahu 'alayhi wa sallam,

asked them about something and they concealed knowledge of it informing him instead of

something else. Yet they showed to him that they had indeed informed him about what he had

asked them. And they sought praise from him, sallAllaahu 'alayhi wa sallam, because of it and

became joyous at what they gained by concealing it and because he, sallAllaahu 'alayhi wa

sallam, asked them. This is what Ibn ‘Abbaas, radyAllaahu 'anhumaa, stated and his hadeeth

concerning that is transmitted in the two Saheeh collections.45

Abu Sa’eed Al-Khudree, radyAllaahu 'anhumaa, said:

“There was a group of men among the hypocrites who when the Messenger of Allaah,

sallAllaahu 'alayhi wa sallam, would go out to fight in the (military) expeditions, would refrain

from going with him. And they would be happy with opposing the Messenger of Allaah,

sallAllaahu 'alayhi wa sallam, with their sitting (instead of fighting). So when the Messenger of

Allaah, sallAllaahu 'alayhi wa sallam, would arrive, they would make excuses for themselves

and swear to him. And they loved to be praised for that which they did not do. So this ayah was

revealed.” 46

Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is

that someone outwardly displays a saying or an action, while presenting an image in which he

appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is

praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal

he has kept hidden inwardly. And he basks in the praise he receives for that which he has

outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his

evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is

carried out effectively by this deception!!

Anyone with this characteristic definitely falls under the (threat) of this ayah - thus he is

threatened with a painful torment. An example of this is: When someone desires to defame a

man, belittle him and expose his faults so that people turn away from him. This is done either

because he loves to cause harm to him, because of his enmity towards him, or because he fears

45 Reported by Al-Bukhaaree (9/301), Muslim (17/123), Ahmad (1/298) and Ibn Jareer (4/207).

46 Reported by Al-Bukhaaree (8/233), Muslim (17/123) and Ibn Jareer (4/205). It must be noted here that

Al-Haafidh Ibn Hajr mentioned in Al-Fath (9/301) that it is possible to combine these two causes for the

ayah's revelation found in the two hadeeths by saying that it was revealed with regard to both of these

groups (Jews and hypocrites). Shaikh Muqbil Ibn Haadee Al-Waadi'ee said in his As-Saheeh-ul-Musnad

(pg. 35): "If the hadeeth of Abu Sa'eed is more established then that takes more precedence because the

hadeeth of Ibn 'Abbaas is from that which the two Shaikhs have been criticized by, as has been stated in

Muqaddimat-ul-Fath (20/132) and as is stated in Fath-ul-Baaree (9/302). And there is no point in

restricting it to only the People of the Book…"

The Difference between Advising & Condemning 27

27

him due to a rivalry that exists between them with regard to wealth, leadership, or other

blameworthy causes. So he does not find a way towards accomplishing his goal, except by

publicly degrading him due to some religious reason. For example, someone (i.e. a scholar) has

refuted a weak opinion from the many opinions of a well known and famous scholar. So this

(evil) individual spreads that amongst those who respect that scholar, saying: “This person (that

did the refutation) hates this scholar, and is only defaming and criticizing him.”

So by doing this, he (the evil person) deceives all those people that hold that scholar in esteem,

making them believe that such a refutation was done out of hatred and with insult on the part of

the one refuting, and that his deed was full of audacity and arrogance. So he (the evil person) is

(outwardly) defending this scholar and uplifting the abuse from him - and that is an act pleasing

to Allaah and in obedience to Him. So he combines this outer facade of advising with two

disgusting and forbidden things:47

First: The insinuation that this scholar's refutation of the other opinion was done out of hatred,

seeking to belittle (the other scholar), and as a result of following his desires. But (in reality) he

only desires by it to advise the believers and to make known some aspect of knowledge that is

unlawful to keep concealed.

Second: He (the evildoer) manifests and magnifies the (scholar's) criticism (for the other

scholar), so that he can fulfill his desire and achieve his evil goal under the pretense of advising

and defending the scholars of the Religion.

This type of evil plotting is similar to the injustice and oppression displayed by the tribe of

Marwaan and their followers, who won the people's affection and at the same time, turned these

people's hearts away from 'Alee Ibn Abee Taalib, Al-Hasan, Al-Husain and their offspring, may

Allaah be pleased with all of them.

47 [Translator's Note: We ask the noble readers to consider these precious words stated by the Shaikh of

our glorious past and compare them with the likes of the situations we find today. No doubt the scholars

of the Sunnah in these days are accused in such a manner. Such an example can be found in Shaikh

Muhammad Naasir-ud-Deen Al-Albaanee (rahimhullaah) and the lies and attacks that were launched

against him by Hasan Saqqaf, Kabbani and their likes, who make themselves appear as though they're

advising the Muslim ummah. But yet in reality they are doing no more than discrediting, defaming and

belittling a scholar. And the claims that come from them are well known in that these scholars, such as

Al-Albaanee, who warn against "blind-following" are labeled as deviants who hate the four Imaams and

who want to do away with their teachings! May Allaah give us the ability to see through the false

accusations of the ignorant and the unjust.]

The Difference between Advising & Condemning 28

When 'Uthmaan, radyAllaahu 'anhu, was killed, the Muslim nation did not see anyone possessing

more right to succeed him other than 'Alee, radyAllaahu 'anhu, so they pledged allegiance to him.

So those who sought to turn the people away from him set about their goal by manifesting the

outrageous and scandalous murder of 'Uthmaan. And it was just as they said it was. But then

they added to it that the one who conspired his murder and carried it out was none other than

'Alee, radyAllaahu ' anhu. And this was a lie and a slander against him!

And 'Alee, radyAllaahu 'anhu, would swear and reaffirm his oaths in denying this accusation -

and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to

fight against him, claiming that their struggle was for the sake of the Religion and that it was

pleasing to Allaah, and then they began to fight with his children. These individuals strove hard

in publicizing this (lie), propagating it on the mimbars on the days of Jumu'ah, as well as on

other occasions in which there were large gatherings. This continued until it settled into the

hearts of their followers that the matter was as these individuals said it was, and that the tribe of

Marwaan had more right (to the Khilaafah) than 'Alee and his children due to their closeness to

'Uthmaan, and that they had more right to avenge his, radyAllaahu 'anhu, death. So in doing this,

they were able to unite the hearts of the people against 'Alee and his sons and to turn the people

to fight against him and his children after him. This asserted the kingship for them and their rule

became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning:

"No one amongst the Companions was more restrained from (causing harm to) 'Uthmaan than

'Alee." So it would be said to him: "Then why did the people revile him?" So he would

respond: "The kingship (i.e. end of the Khilaafah) would not be established if it weren't for that."

The meaning of this is that if they did not turn the people's hearts away from 'Alee, radyAllaahu

'anhu, and his children, and if they didn't attribute the injustice done to 'Uthmaan to them, the

hearts of the people would not feel sympathy for them (later), due to what they knew of their

beautiful attributes and honorable qualities, for they used to rush to follow them and pledge

allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and

the people ceased obeying them.48
Read more

THE REMEDY

THE REMEDY

So if anyone is tested with this type of plotting,49 then let him fear Allaah, seek His aid and have
patience. For verily, the final good end is for Taqwaa (i.e. those who fear and are obedient to
Allaah).
This is as Allaah, the Most High, says. After narrating the story of Yoosuf and what befell him
from the different types of abuse he received from his brothers in their evil plotting and
conspiracy (against him), He says:
“Thus, did We establish Yoosuf in the land” 50
And Allaah says, reporting from him that he said to his brothers:
“I am Yoosuf and this is my brother (Benjamin). Allaah has indeed been gracious to us.” 51
And He, the Most High, tells us of story of Moosaa and what befell him and his people from the
abuse they received at the hands of Pharaoh and his evil planning, and that he (Moosaa) said (to
his followers):
“Seek help in Allaah and be patient. Verily, the earth belongs to Allaah. He gives it to
whom He wills of His servants. And the final (good) end is for those who have Taqwaa” 52
49 Meaning he is tested by it at the hands of someone else.
50 Surah Yoosuf: 21
51 Surah Yoosuf: 90
52 Surat-ul-A’raaf: 128
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Furthermore, Allaah informed us that the bad consequences of evil plotting fall back upon the
one who plotted the evil (in the first place), as He says:
“But the evil plot encompasses only he who makes it.” 53
And Allaah says:
“And thus We have set up in every town, great ones of its wicked people to plot therein.
But they plot not except against their own selves, yet they perceive not.” 54
Furthermore, the actual facts also bear witness to this. For indeed, if someone carefully
investigates the information of the people and the history of the world, he will come upon
occurrences where someone plotted against his brother, but the plot fell back onto him. And
astonishingly that served as a means for his salvation and deliverance
And if we were to mention some of the events that did occur with regard to that, this book would
be prolonged and the talk would be lengthened. Thus, Allaah is the One who grants what is
correct and it is upon Him to explain the correct Way. And He is sufficient for us and the best of
Guardians. May the peace and blessings of Allaah be upon Muhammad, his family and his
companions.
53 Surah Faatir: 43
54 Surat-ul-An’aam: 123
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THE DIFFERENCE BETWEEN
ADVISING AND CONDEMNING
In this classic treatise, Ibn Rajab (rahimahullaah) discusses the
differences between Advising and Condemning, which is an
extremely important topic since it is very common that the two are
confused for one another. For the most part, his talk revolves around
the dealings and affairs of the scholars, and how it was from their
way to advise and accept the truth from one another. And he shows
how condemning was not from their characteristics, but rather from
the signs of the evil and wicked people who held hidden goals and
objectives.
This book is especially important in these days due to the widescale
confusion that exists on this subject amongst the Muslims. So today
when we find scholars of the Sunnah refuting weak opinions of other
scholars from the past, they are quickly accused of hating those
scholars of the past and just condemning them, when in fact they are
really advising the ummah and warning the Muslims against
following a man in his error. At the same time, we have people who
present themselves as defending these scholars of the past (who
were criticized) and who seek to "àdvise" the ummah, when in fact
they are just trying to defame a scholar and belittle his status. So,
we hope that these matters become clear to the reader upon studying
this treatise and that he is able to distinguish those who are truly
advising from those who are just condemning.
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In the Name of Allah

In the Name of Allah, Most Gracious, Most Merciful
Preface of Shaykh Abd al Aziz Ibn Baz

Praise belongs to Allah alone; peace and blessing on the last Prophet, his
family and his Companions.
I was introduced to the valuable and concise treatise on the Muslim's belief
prepared by our brother, the great scholar Shaikh Muhammad As-Saleh al-
Uthaimin. I listened to it all and found that it covers the creed of the
Sunnites and the mainstream majority of the Muslims in the area of the
oneness of Allah, His attributes, the belief in the angels, the books and the
messengers, the Day of Judgment, and in the belief in fate and the divine
decree. He succeeded in collecting what the seeker of knowledge and every
Muslim needs for his belief in Allah, His angels, His scriptures, His
messengers, the Day of Judgment, and fate. He included in his treatise
useful information related to the Muslim's beliefs that are not readily
available in many of the books written on these topics. May Allah reward
the author, increase him in knowledge and guidance, and make this book
and his other books most useful. May Allah, the Hearer and the Close, bless
us and him and all our brothers and make us among those who are guiding
and rightly guided to call people to Allah with sure knowledge.
Dictated by 'Abd al-Aziz ibn Baz, may Allah forgive him and shower peace
and blessing on our Prophet Muhammad, his family, and his Companions.

Translator's Foreword


I found this treatise of the Muslim's creed a concise and useful presentation of a very
important topic. The need for this treatise, especially among non-Arabic speaking readers,
cannot be overestimated. Therefore, I decided to translate it and make it accessible to
English readers.
I would like to draw the attention of the readers to the following points:
• I gave the book the title THE MUSLIM'S BELIEF instead of the author's Aqidatu Ahl As
Sunnah wa al Jama'ah, which may be translated as The Creed of the People of the Sunnah
and Majority. I think my preference is justified by: a) The title I preferred is shorter; b) The
two titles have almost the same meaning; c) The original title contains some technical terms
that are not only difficult to translate, but also difficult to understand by many readers; and
d) The original title may antagonize some readers who are misinformed about the true
designations of the words in the original title.
• I provided, in parentheses after every Qur'anic verse, the numbers of chapters and verses
quoted by the author without giving their proper reference. This I deemed useful for
readers who do not know the Qur'an by heart and who would like to check these verses.
• Because the author, in most cases, quotes or paraphrases some of the prophetic traditions
without indicating them to the readers, I tried, whenever I could recognize these traditions,
to put them in quotations and to cite in parentheses the prophetic collections in which they
are reported. In most cases, I limited myself to the collections of Bukhari and Muslim
whenever the saying is quoted from them. If it is not in these two collections, I mention
one or two of the other collections that contain the quoted saying.
• I provided the arrangement of the text into chapters and headlines for ease of reading and
understanding. I also provided a table of contents for ease of reference.
• In translating the Qur'anic verses quoted in this treatise, I did not follow any specific
translation of the Qur'an. I benefited from more than one, but followed my own
preference.
It is my sincere desire and hope that this book would be of great help to those who consult
it. Please include in your prayer all those who contributed to its present shape.
Dr. Maneh Hammad al-Johani

Author's Introduction

Praise be to the Lord of the universe who gives the best reward to the Godfearing
and the great loss to the transgressor. I bear witness that there is no
God but Allah; He has no partner and possesses real sovereignty. I bear
witness that Muhammad is His servant and messenger; the seal of the
prophets and the leader of the God-fearing. May Allah bless him, his
family, his Companions, and those who follow them till the Day of
Judgment.
Allah has sent His messenger Muhammad, peace be upon him, with the real
guidance and the true religion as a mercy to mankind, as a model for those
who do good, and as His argument against mankind. Through Muhammad
and what was revealed to him (the Qur'an and the Prophetic sayings), Allah
showed mankind all means of reforming itself and straightening its
religious and mundane affairs in sound beliefs, right conduct, fine morals,
and laudable manners. The Prophet, peace be upon him, "left his followers
on a clear straight path, only the doomed will deviate from it"(Ibn Majah
and Ahmad). His followers, the Companions, their followers, and those
who followed them faithfully are the best of mankind. They established his
law, upheld his way, and held fast to it as a belief and practice, a moral and
manner. Thus "they are considered the party who are victorious, on the
straight path, unharmed by those who are against them till the end of the
world" (Bukhari and Muslim).
Thanks to Allah, we are following their footsteps and are being guided by
their examples, which are supported by the Qur'an and the prophetic
traditions. We are saying this only as an announcement of Allah's blessings
and as a clarification of what every Muslim should believe. We pray to
Allah that He may keep us and our brothers on the straight path in this life
and in the hereafter. May He give us mercy, for He is the Giver.
Due to the importance of this topic and the difference of opinions about it,
I want to explain briefly our creed-the belief of the Sunnites and the
mainstream Muslims (Ahl as-Sunnah wa al-Jama'ah). This creed is the
belief in Allah, His angels, His books, His messengers, the Day of
Judgment, and fate, whether good or bad. I pray to Allah to make this
effort sincere for His sake, in agreement with His wish, and useful for His
people.
Read more

OUR CREED

OUR CREED


ISLAM BELIEF :
Our creed is to believe in Allah, His Angels, His Books, His Messengers,
the Day of Judgment, and Fate whether good or bad.


Belief in Allah's Lordship, Oneness, and Attributes:
• We believe in Allah's divinity; that is he is the Lord, the Creator, the
Sovereign, and the Manager of all affairs.
• We believe in Allah's god ship; that is, He is the true God and every other
so-called deity is false.
• We believe in His names and attributes, that is He has the most
magnificent names and the sublime perfect attributes.
• We believe in His oneness in all of this, that is, He has no associate in His
divinity, His God ship, His names, or His attributes. Allah says in the
Qur'an: "He is the Lord of the heavens and the Earth and all that is in
between them, so worship Him and be patient in His worship; do you know
any equal to Him?" (19:65).
• We believe that He is "Allah there is no God but He, the Living, the
Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all
that is in the heavens and the Earth. Who is there that shall intercede with
Him except by His permission? He knows what is before them and what is
behind them, and they do not encompass anything of His knowledge except
what He wills. His throne extends over the heavens and the Earth, the
preservation of them does not burden Him; He is the High, the Great"
(2:255).
• We believe that "He is Allah, there is no god but He, the Knower of the
Unseen and the Visible. He is the Most Gracious, Most Merciful. He is
Allah, there is no God but He, the King, the Holy One, the Source of Peace,
the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime.
Glory be to Allah above what they associate with Him. He is Allah, the
Creator, the Maker, the Shaper. His are the most beautiful Names. All that
is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise"
(59:22-4).
• We believe that to Him belongs the Kingdom of the Heavens and the
Earth: "He creates what He pleases. He gives, to whom He wills, females,
and He gives, to whom He wills, males, or He couples them, males and
females; and He makes whom He wills barren. Surely, He is the Knowing,
the Powerful" (42:49-50).
• We believe that "there is nothing whatever like unto Him, He is the Allhearing,
the All-seeing. To Him belongs the keys of the Heavens and the
Earth. He enlarges and restricts provisions to whom He wills. Surely He
has knowledge of everything" (42:11-12).
• We believe that "there is no creature that moves on the Earth but its
provision depends on Allah. He knows its dwelling and its resting place. All
is recorded in a clear book" (11:6).
• We believe that "with Him are the keys of the unseen; none knows them
but He. He knows what is in land and sea; not a leaf falls, but He knows it.
Not a grain in the deep darkness of the Earth, not a thing green or dry but
it is in a clear Book" (6 :5 9 ).
• We believe that "Allah alone has the knowledge of the Hour, sends down
rain, and knows what is in the wombs. No soul knows what it shall earn
tomorrow, and no soul knows in what land it shall die. Surely, Allah is Allknowing,
All-aware" (31:34).
• We believe that Allah speaks whatever He pleases whenever He pleases:
"And Allah spoke to Moses directly" (4:164); "And when Moses came at
Our appointed place, and his Lord spoke to him" (7:143 ); "We called to
him from the right side of the Mount (Sinai), and We brought him near in
communion" (19:52).
• We believe that "if the ocean became ink for the words of my Lord, the
ocean would be finished before the words of my Lord came to an end"
(18:109); "And if all the trees that are in the earth were pens, and the ocean
(were ink), with seven oceans swelling it therefore, the words of Allah
would not be exhausted. Surely, Allah is Mighty, Wise" (31 :27).
• We believe that Allah's words are the most truthful in conveying
information, the most just in ruling, and the fairest in conversation. He
said: "The word of your Lord has been fulfilled in truth and justice"
(6:115); "And who is more truthful in his word than Allah?" (4:87).
• We believe that the Qur'an is Allah's word. He literally spoke it to
Gabriel, who conveyed it to the Prophet, peace be upon him: "Say (O
Muhammad) 'the Holy Spirit has brought it down from your Lord in
truth"' (16:102); "Truly it is the revelation of the Lord of the world
brought down upon your heart by the Faithful Spirit so that you may be
one of the warners, in a clear Arabic tongue" (26:192-95).
• We believe that Allah is well above His creatures in His Person and His
Attributes, because He says: "He is the High, the Great" (2:22); "He is
Supreme over His servants, and He is the Wise, the All-aware" (6:18 ).
• We believe that He "created the Heavens and the Earth in six days, then
He settled Himself on the throne; He manages everything" (10:3). His
"settling on the throne" means that He is sitting in person on His throne in a
way that is becoming to His majesty and greatness. Nobody except He
knows exactly how He is sitting.
• We believe that He is with His creatures while He is still on His throne. He
knows their conditions, hears their sayings, sees their deeds, and manages
their affairs. He provides for the poor and the broken.
He gives sovereignty to whom He pleases and takes away sovereignty from
whom He pleases; He exalts whom He wills and He abases whom He wills.
In His hand is all good and He is powerful over everything. Whoever
possesses these qualities is literally with His creatures even if He is literally
above them on His throne. "There is nothing whatsoever like unto Him; He
is the All-hearing, the All-seeing" (42: 11).
• We do not say, as do the Incarnationists among the Jahomites1 and others,
that Allah is living with His creatures on Earth. We consider whoever says
this a non-believer or one who has strayed, for he attributed to Allah that
which does not become Him of defects.
• We believe in what His Messenger told us, that He descends to the near
sky before the last third of every night and says: "Who prays to Me and I
1 The Jahomites, known in Arabic as al-Jahmiyyah, were members of a sect
named after Jahm bin Safwan (executed 128 AH). He was one of the first
Muslims to deny the attrributes of Allah and to say that Allah is
everywhere.
will answer his prayers? Who asks Me and I will give him? Who asks My
forgiveness and I will forgive him?" (Bukhari and Muslim).2
• We believe that He will come on the Day of Judgment to judge among His
people because He said: "No indeed! When the Earth is crushed to powder,
and your Lord comes down with the angels in rows after rows, and Hell is
brought out that day. On that day man will remember, but what will
remembrance avail him?" (89:21-23).
• We believe that he is the Doer of what He wills.
Allah's Will: Universal and Legal:
• We believe that His will is of two kinds: a) Universal will, through which
His intention is carried out. It is not necessary that what is carried out is
liked by Him. This type of will means permission, as Allah said: "Had
Allah willed, they would not have fought one against the other, but Allah
does whatever He desires," (2:253) and "If Allah desires to lead you astray,
He is your Lord" (11:34), and b) Legal will, which does not necessarily
entail the execution of His desire. His will, in this case, cannot be but what
He likes, as He said: "Allah wants to forgive you" (4:27).
• We believe that His universal and legal wills are part of His wisdom.
Every thing He performs in the universe or requires legally from His
creatures is for a good reason and according to His wisdom, whether we
grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is
better than Allah in judgment for a people who have firm faith" (5:50).
• We believe that Allah loves His select servants and that they love Him:
"Say if you love Allah, follow me and Allah will love you" (3:31); "Allah
will bring a people whom He will love and who will love Him" (5:54);
"Allah loves the steadfast" (3:146); "And act justly, surely, Allah loves the
just" (49:9); and "Do good; Allah loves those who do good" (5:93).
• We believe that Allah likes what He prescribed of good deeds and sayings
and He dislikes what He prohibited of bad deeds and sayings: "If you
disbelieve, surely Allah does not need you, yet He does not like disbelief
for His servants; if you are thankful, this pleases Him"(39:7); and "But
2 Some versions of this hadith mention the last third of the night, while
others mention the last half or after the first third. It is reported by the six
major books of hadith, with the exception of that of al Nasati.
Allah disliked their marching forth. So He kept them back, and it was said
to them: 'Stay with the weaklings"(9: 46).
• We believe that Allah is pleased with those who believe in Him and do
good deeds: "Allah is well pleased with them and they are well pleased with
Him. That is for him who fears his Lord" (98:8).
• We believe that Allah is angry with those who deserve His anger among
the non-believers and others: "And those who think evil thoughts of Allah,
against them shall be the evil turn of fortune. Allah is angry with them"
(48:6); " But whoever opens his heart to disbelief, on them is Allah's
wrath and they shall have a severe punishment" (16:106).
More of Allah's Attributes:
• We believe that Allah has a glorious and dignified face: "There will
remain the face of your Lord, majestic and splendid" (55:27).
• We believe that Allah has two generous hands: "No, both His hands are
wide open; He spends how He pleases" (5:64); "They do not esteem Allah
with the esteem that is due to Him. The whole Earth will be His handful on
the Day of Resurrection, and the Heavens will be rolled up in His right
hand. Glory be to Him and exalted is He above that which they associate
with Him" (39:67).
• We believe that Allah possesses two real eyes, because He said: "And
build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be
upon him, said: "His veil is light. Had He removed it, the sublimity of His
countenance would have burnt all that His sight reached" (Muslim and Ibn
Majah). The Sunnites unanimously have agreed that He has two eyes. This
is supported by the Prophet's saying about the Dajjal (the anti-Christ) that
"he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).
• We believe that "vision cannot perceive Him, but He perceives all vision.
He is the Incomprehensible, the All-aware" (6:103).
• We believe that the believers will see their Lord on the Day of
Resurrection: "Upon that day some faces shall be radiant, gazing upon their
Lord" (75:22-3).
• We believe that Allah has no equal because His Attributes are perfect:
"There is nothing whatsoever like unto Him. He is the All-hearing, the Allseeing"
(42:11).
• We believe that "no slumber or sleep seizes Him" (2:255), because His life
is perfect and eternal.
• We believe that He does not do injustice to anybody, because His fairness
is perfect.
• We believe that He is not unaware of his servants' deeds, because He has
perfect supervision and comprehensive knowledge.
• We believe that He is capable of doing anything in the Heavens or in the
Earth, because of His perfect knowledge and power: "Indeed His command,
when He desires a thing, is only to say to it 'Be' and it is" (36: 82).
• We believe that He is free from weariness and weakness, because of His
infinite power: "Surely, We created the Heavens and the Earth and all that
is between them in six days, and no weariness touched Us" (50: 38).
Describing Allah by His Revelation:
• We believe in all that He assigned to Himself or what His Messenger
described Him with, of names and attributes. However, we reject two
concepts: 1) To say or believe that Allah's attributes are similar to those of
his creatures; and 2) To say or believe that Allah's attributes are like such
and such.
• We negate all what He negated about Himself or what His Messenger
negated about Him. We believe that negation implies the affirmation of its
perfect opposite. We do not discuss what He or His Messenger did not
mention about Him.
• We believe that following this approach is a must, because what Allah
affirmed or negated concerning Himself is a statement He made about
Himself. He knows Himself best. His words are most just and trustful, and
people cannot know everything about Him. What Allah's Messenger
affirmed or negated about Him is a statement that he made about Allah.
Besides knowing Allah better than anyone, he is the most truthful, sincere,
and eloquent among people. Thus, in what Allah said and what His Prophet
said concerning His names and attributes is the truth, knowledge, and
clarification. Therefore, we have no excuse to reject or even hesitate in
accepting it.
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ANGELS

ANGELS

Belief in Angels:

We believe in the existence of the angels of Allah and that they are
"honored servants. They do not speak before He does, and they act only by
His command" (21:26). Allah created them, and they worship and obey
Him. Those who are in His presence do not disdain to worship Him, nor do
they weary" (21:19).
• Angels are concealed from us, so we cannot see them. Allah may show
them to some of His servants. The Prophet Muhammad saw Gabriel in his
real shape with six hundred wings that covered the horizons (Bukhari and
Muslim). Gabriel took the form of a handsome human being who met
Mary and engaged in conversation with her. He came to the Prophet while
he was among his Companions in the appearance of an unknown man who
did not show any trace of long travel, with very white clothes, and very
black hair. He sat facing the Prophet, his knees to the Prophet's knees,
peace be upon him, and his palms on the Prophet's thighs and talked with
the Prophet. The Prophet later told his Companions that the man they saw
was Gabriel (Bukhari and Muslim).
Angels' Functions:
We believe that the angels are assigned certain functions. Among the
angels is Gabriel, who is entrusted with revelation. He brings it down from
Allah to whomever He wishes among His prophets and messengers.
• Among them is Michael, who is in charge of rain and the growth of
plants; Israfil, who is in charge of blowing the horn at the time of thunderbolting
and the resurrection; the Angel of Death, who takes away people's
souls at the time of death. Among the angels is the one who is in charge of
mountains; and Malik, the keeper of Hell.
• Some angels are in charge of embryos in wombs, others are responsible
for protecting human beings, and others are busy recording men's deeds:
there are two angels for every person, "when the two angels receive (his
deeds), one sitting on the right and one on the left, not a word he utters but
by him is an observer ready" (50:18). Some other angels are in charge of
questioning the dead after he is placed in his last abode. Two angels come
to him and ask him about his Lord, his religion, and his prophet. There
"Allah confirms those who believe with the firm saying, in the present life
and the hereafter, and Allah leads astray the evildoers and Allah does what
He wills" (14:27).
• Some angels are in charge of the dwellers of Paradise: "The angels enter
to them from every gate, saying: 'Peace be upon you for that you were
patient. How excellent is your final home"' (13:24).
• The Prophet, peace be upon him, told us that "seventy thousand angels
enter or pray in the populous house in heaven every day. They never come
back to it as long as they live" (because their turn will never come)
(Bukhari and Muslim).
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BENEFITS

BENEFITS

This sublime belief, which includes those great principles, bears numerous

and useful types of fruits for whoever believes in it.

Virtues of Belief in Allah:

• Belief in Allah, His names, and His attributes instills in the individual the

love and glorification of Allah that result in his performing Allah's

instructions and avoiding His prohibitions. These are the means of

achieving ultimate happiness in this life and the hereafter for both the

individual and the society: "Whoever, male or female, does righteous deed,

while believing, We shall assuredly grant him a goodly life, and We shall

reward them according to the best of their deeds" (16:97).

Virtues of Belief in the Angels:

• Appreciating the dignity of Allah, His might, and His sovereignty.

• Gratitude toward Allah because He puts some of the angels in charge of

His servants, recording their deeds and other things that benefit them.

• Love and admiration for the angels because of what they are doing,

namely, worshipping Allah in the best possible manner and praying for the

believers.

Virtues of Belief in the Books:

• Appreciating Allah's mercy and care for His people in that He sent down

a book to every nation for its guidance.

• Appreciating Allah's wisdom, for He revealed in these books to every

nation that which suits them. The glorious Qur'an is the final book and it is

suitable to all people at all times until the Day of Judgment.

• Showing gratitude for Allah's mercy in revealing these books.

Virtues of Belief in the Messengers:

• Appreciating Allah's mercy and care for His people for sending them

those great messengers to guide them to the straight path. Thanking Allah

for this great favor.

• Loving and respecting the prophets and praising them in what they

deserve, because they are Allah's messengers and His choice among His

people. They worshipped Allah according to the best of their ability,

conveyed His message to mankind, gave sincere advice to the people, and

bore patiently whatever hurt they received.

Virtues of Belief in the Day of Judgment:

• Endeavor to obey Allah to get the reward of that day and to avoid any

disobedience to him for fear of His punishment.

• A consolation for the believer for whatever he misses of worldly

enjoyment by what he hopes to gain of blessings and reward of the

hereafter.

Virtues of Belief in Fate and the Divine Decree:

• Dependence on Allah when doing any action, because both the cause and

effect are the result of Allah's decree.

• Ease of mind and comfort, because when the individual knows that

everything is by Allah's decree and that mishaps are going to take place

anyway, his soul will be at ease and his heart will be satisfied with Allah's

decree. No one has a more comfortable life, worry-free soul, and stronger

confidence than a believer in fate.

• Freedom from arrogance when a goal is achieved, because this is a

blessing from Allah through what He decreed of the causes of good and

success. The individual should thank Allah for that and free himself from

arrogance.

• Freedom from worry and boredom in case of failure or mishap, because

that is by Allah's decree, the One who possesses the heavens and the Earth.

Since that is going to happen anyway, the individual should be patient and

hope for the reward from Allah. Allah points to the last two virtues in the

following verse: "No misfortune can happen on earth or in yourselves but

is recorded in a decree before We bring it into existence, that is really easy

for Allah; that you may not grieve for what escapes you, nor rejoice in

what has come to you. Allah does not love any vainglorious boaster"

(57:22-3).

We pray to Allah, the Exalted, to reward us for this belief, to realize for us

its fruits, to increase our blessings, to keep us on the right path to which He

has guided us, and to bestow on us a blessing from Him. He is indeed the

Giver. Praise and gratitude be to Allah, the Lord of the Worlds, and peace

and blessings be on Prophet Muhammad, his family, his Companions, and

those who rightly follow them.
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DISPUTES WITHIN THE SALAFI

DISPUTES WITHIN THE SALAFI

COMMUNITY

The bitterness of splits and recrimination within the

salafi community is striking but not uncommon to

any radical faction that professes to maintain the

ideological purity of the larger whole. Most disputes

in Indonesia focus on the degree to which religious

purity has been compromised, in the view of one side,

by the other being too accommodating to individuals

with a greater tolerance for imperfection. In some

cases, the real source of friction may be competition

for Middle Eastern funding. The divisions are

illustrated by a few examples.

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MOSQUE CONSTRUCTION

MOSQUE CONSTRUCTION

Construction of mosques is an important form of

outreach, because the funder can often determine

the ideological orientation of the imam. The main

salafi pesantrens, or pesantren networks, became

intermediaries for grants from the Middle East. In

1996-1997, for example, the at-Turots network

channelled funds from the International Islamic

Relief Organisation in Dammam, Saudi Arabia to

build six mosques.55

Yayasan al-Huda set ten conditions for helping

channel funds for the construction of 42 mosques

between 1998 and 2004. Among them were that it

work with the local community to manage the

endowment (wakaf) to ensure there was no deviation

from the teachings of the Quran and the hadith, that it

would have the right to appoint preachers and the

imam of the mosques, and that it would supervise all

education and outreach programs. In effect, if a salafi

foundation builds a mosque, it ensures that salafi

teachings prevail.

54 ICG interview, April 2004.

55 These mosques were, on Java, Amar bin Yasir in Tengaran,

Aisyah in Cilacap, Istiqomah in Purwokerto, and al-Furqon in

Sukoharjo, as well as Abu Bakar in Balikpapan and al-Imam n

Medan. The International Islamic Relief Organisation in

transliterated Arabic is Haiatul Ighatsah.

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LIPIA

LIPIA

Of all the agencies for the spread of salifism in

Indonesia, none has been more important than

LIPIA. In early 1980, the Imam Muhammad bin

Saud University in Riyadh, which had branches in

Djibouti and Mauritania, decided to open a third, in

Indonesia. It sent an instructor, Sheikh Abdul Aziz

Abdullah al-Ammar, a student of the top salafi

scholar in the world, Sheikh Abdullah bin Baz, to

Jakarta. Bin Baz urged his protégé to meet with

Mohammed Natsir on arrival.30

Natsir welcomed the idea of Jakarta's hosting an

extension of a major Saudi university. Not only

would it help strengthen local capacity in Islamic

law, it would also give far more Indonesian

students access to the kind of instruction available

in Saudi Arabia.31 He agreed to facilitate the

project, and by the end of 1980, a new institute

based on salafi principles was up and running.32

and Tamsil Linrung, Menunaikan Panggilan Risalah:

Dokumentasi Perjalanan 30 Tahun Dewan Dakwah

Islamiyyah Indonesia, Jakarta, 1997.

28 See ICG Report, Jemaah Islamiyah in South East Asia, op.

cit., and ICG Asia Report N°43, Indonesia Backgrounder,

How the Jemaah Islamiyah Terrorist Network Works, 11

December 2002.

29 Other well-known salafi leaders who trained under Jamil ur-

Rahman were Abu Nida' and Shaleh Su'aidi of Yogyakarta,

Ahmad Fa'iz of Kebumen, and Abu Ubah, of Riau.

30 Aay Muhamad Furkon, Partai Keadilan Sejahtera,

Ideologi Dan Praksis Politik Kaum Muda Muslim Indonesia

Kontemporer (Teraju Publishers, 2004), p. 173.

31 Ibid.

32 The original name was Lembaga Pendidikan Bahasa Arab

(Institute for Arabic Language Study).

Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don't Mix

ICG Asia Report N°83, 13 September 2004 Page 8

The new school followed the curriculum of its parent

university, and many of the faculty were salafi

scholars, brought from Saudi Arabia. It provided full

scholarships, covering tuition, housing, and a stipend

that by Indonesian standards was extraordinarily

generous (100 to 300 rials per month, roughly $27 to

$82)33. Promising graduates received scholarships to

continue their studies at the master's and PhD level

in Riyadh.

The first LIPIA students included men who have

become some of Indonesia's best-known salafi

leaders.34 Many students became Muslim preachers

(da'i), on university campuses, among other places,

and there was a particularly strong relationship

between LIPIA and outreach activities on the

campus of the University of Indonesia in Jakarta.35

But in the early 1990s, a split developed within the

faculty, passed on to the students, between the purists

of the salafi movement and those who were

influenced by the Muslim Brotherhood. The

Brotherhood's founder, Hassan al-Banna, pioneered

the concept of a political movement (harakah) aimed

at the transformation of Muslim societies and based

on the construction of model communities, built up

from small groups (usroh, literally family) of ten to

fifteen people who would live by Islamic law.

The concept of usroh communities spread rapidly on

Indonesian campuses in the early 1980s, just as the

Soeharto government's targeting of political Islam

intensified. Not only was the concept adopted by

many of the campus groups set up by DDII as a way

of organising Islamic study, but it also became the

theoretical basis for the establishment of what

amounted to political cells for more explicitly antigovernment

activities. Abdullah Sungkar, later to

found JI, and Abu Bakar Ba'asyir started the usroh

communities in Central Java.36

33 Figures denoted in dollars ($) in this report are in U.S.

dollars.

34 Among them are Abdul Hakim Abdat, a hadith scholar

from Jakarta; Yazid Jawwas, of Minhaj us-Sunnah in Bogor;

Farid Okbah, a director of al-Irsyad; Ainul Harits, Yayasan

Nida''ul Islam, Surabaya; Abubakar M. Altway; Yayasan al-

Sofwah, Jakarta; Ja'far Umar Thalib, founder of Forum

Ahlussunnah Wal Jamaah; and Yusuf Utsman Baisa, a

director of al-Irsyad Pesantren, Tengaran.

35 Ali Said Damanik, Fenomena Partai Keadilan (Jakarta,

2002), fn. 202, p. 206.

36 See ICG Briefing, Al-Qaeda in Southeast Asia, op. cit.

Within LIPIA, the influence of the Brotherhood

increased steadily. Several of the most popular

instructors subscribed to its basic tenets, and the

LIPIA library began filling up with books by leaders

of the Brotherhood or those supportive of its aims.37

Some LIPIA students influenced by Brotherhood

during this period went on to become leaders of the

Justice Party, now the Prosperous Justice Party, a

political movement set up very much along

Brotherhood lines (and that is sometimes referred to

as the tarbiyah or education movement).38 By the

early 1990s the purists, concerned about keeping the

focus on religious as opposed to political activities,

were upset at the influence of hizbiyah thinking in

LIPIA.

In fact, the basic methodology of the purists and the

political activists was almost identical. Both placed

heavy emphasis on education and recruitment. Both

used dauroh – training progrom in Islamic studies --

to draw in more followers and increase their religious

knowledge. But purists believed that the Brotherhood

was sullying Islam by being too accommodating to

"innovators" in the interests of achieving political

goals. As one scathing critic put it, "Everyone's a

friend, no one's an enemy, they yell, 'There's no East,

there's no West, there are no Sunnis, no Shi'as, what's

important is Islam!'"39 But by tolerating deviants, the

purists said, the Brotherhood was undermining the

principles of aqidah (faith).

Rather than fight a losing battle in LIPIA, the purists

around 1995-1996 began to discourage their followers

from attending the school. By the time that decision

was taken, however, LIPIA's influence on the spread

of the salafi movement was already huge, in terms of

the sheer numbers of graduates. By June 1998, the

school had produced 3,726 students; by 2004, the

number would be closer to 5,000.40 Not all became

committed salafis, of course. Ulil Abshar Abdalla, for

example, the founder of the Liberal Islam Network --

in some ways, the antithesis of the salafi movement --

is also a LIPIA graduate. But overall, no single

institution did more to propagate salafism in Indonesia.
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DEWAN DAKWAH ISLAM INDONESIA AND

DEWAN DAKWAH ISLAM INDONESIA AND

THE CAMPUS MOVEMENT



Dewan Dakwah Islam Indonesia -- DDII (The

Islamic Propagation Council of Indonesia) -- founded

in 1967 became a vehicle for the spread of salafism,

although it now is sharply criticised by purists as too

conciliatory to "innovators" and those of an ikhwani

persuasion.22

DDII's influence initially came through the

international contacts of its founder, Mohamed Natsir,

who had been active in Persis as a young man, was a

leading figure in the Indonesian independence

movement, a former prime minister, and former head

of the Masjumi party.23 He had been instrumental in

the effort, ultimately unsuccessful, to insert into

Indonesia's constitution the so-called Jakarta Charter

requiring all Muslims to obey Islamic law. Once

Masjumi was banned, Natsir turned to finding ways

to promote Islam through non-party mechanisms, and

DDII was the perfect instrument. (He reportedly said,

"Before we used politics as a way to preach, now we

use preaching as a way to engage in politics".)24 He

became vice president of the Karachi-based World

Muslim Congress (Mutamar al-Alam al-Islami) in

1967 and a member of the Jiddah-based World Muslim

League (Rabithah al-Alam al-Islami) in 1969.

DDII became the main channel in Indonesia for

distributing scholarships from the Saudi-funded

22 It is also criticised by the purists for supporting the concepts

of democracy and elections. But some Indonesian salafi

leaders like Yazid Jawwas and Abu Nida', who themselves are

castigated by the purists for being ikhwani or sururi, remain

close to DDII, in part because they owe their religious

education to its assistance. ICG interview, July 2004. As of

2004, Jawwas remained on the list of DDII proselytisers (da'i).

23 Masjumi, Indonesia's largest Muslim political party, was

banned by Sukarno in 1960.

24 "Dulu berdakwah lewat jalur politik, sekarang berpolitik

lewat jalur dakwah", quoted in Lukman Hakiem and Tansil

Linrung, "Menunaikan Panggilan Risalah: Dokumentasi

Perjalan 30 Tahun DDII", Jakarta 1997.

Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don't Mix

ICG Asia Report N°83, 13 September 2004 Page 7

Rabithah to study in the Middle East.25 In the early

1970s, it opened an office in Riyadh to facilitate links

with Saudi Arabia. The head of the office was Ustadz

Abdul Wahid, an alumnus of the Persis pesantren in

Bangil. The DDII-Rabithah link was also instrumental

in providing funding for Indonesians who wanted to

fight as mujahidin in Afghanistan.

DDII was also responsible indirectly for encouraging

the translation of works by major salafi thinkers into

Indonesian. Natsir saw three major targets of Islamic

outreach (dakwah) activities: pesantrens, mosques,

and university campuses. In 1968 he conceived of a

training program aimed at university instructors who

themselves were graduates of Muslim student

organisations. The program began with 40 instructors

from universities in the Bandung area who assembled

at a dormitory for Muslim pilgrims in Kwitang, outside

Jakarta. In 1974, DDII began a more systematic

campus-based initiative called Bina Masjid Kampus.26

Some of Indonesia's best-known Muslim scholars and

activists took part, most of whom were not salafis but

Muslim intellectuals, interested in international

developments, like Amien Rais, later chair of

Muhammadiyah and speaker of the People's

Consultative Assembly.

Bina Masjid Kampus became particularly influential

in 1978, when the Soeharto government in effect

closed down university political life, and campus

mosques became a refuge for would-be activists. The

Iranian revolution intensified an already strong interest

among the alumni of DDII programs in political

thought from around Muslim world. Over the next

decade, DDII helped distribute Indonesian translations

of books by such writers as Hasan al-Banna and Yusuf

al-Qardawi of the Muslim Brotherhood; Sayyid Qutb,

one of the main ideologues of Islamic radicalism; and

A'la Maududi of Pakistan. The intellectual ferment of

the late 1970s and early 1980s on university campuses,

together with newly available scholarships to study in

the Middle East, helped lay the groundwork for salafi

recruitment in Indonesia throughout the 1980s.27

25 According to a brochure DDII published in 2004, it has

sent 500 students to study abroad since 1967. Almost all

would have gone to the Middle East or Pakistan.

26 The most important product of this program was called

Latihan Mujahid Dakwah (Training for Islamic Propagation

Warriors) based at the Salman Mosque of the Bandung

Institute of Technology.

27 ICG interview, May 2004. See also A.M. Lutfi, "Gerakan

Dakwah di Indonesia", in Bang Imad, Pemikiran Dan

Gerakan Dakwahnya (Jakarta, 2002) and Lukman Hakiem

The conflict in Afghanistan also helped. From the

Soviet Union's invasion in 1979 through its retreat in

1989, the struggle of the mujahidin inspired Muslims

across Asia. Men who later became JI leaders trained

in camps run by Abdul Rasul Sayyaf, the mujahidin

commander with the closest ties to Saudi Arabia and

consequently, the most funding. Sayyaf and the men

around him, like Khalid Sheikh Mohamed, inspired

the trainees to become salafi jihadis.28

Many Indonesians who went to Afghanistan, including

Ja'far Umar Thalib, trained under another Saudi-funded

mujahidin commander, Jamil ur-Rahman. These men

tended to become salafis but not jihadis, and few of

them joined JI.29

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