Abu Zakariyya Ahmed Al-Hudaydi

A Historical Examination of Jamāʿat al-Tablīgh: Its Origins, Founder, Creed, and Foundational Ṣūfī Methodology! Shaykh Sulayman Ar-Ruhayli حفظه الله

Do Not Let the Devils Dwell in Your Home: They Want to Spend the Night and Share Your Meal—Drive Them Away with the Remembrance of Allah! Shaykh Ali bin Ghazi At-Tuwayjiri حفظه الله

The Meaning and Danger of Rebelling Against the Rulers Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: Rebelling against the rulers is not limited to taking up arms; rather, rebellion may occur through both weapons and speech. Indeed, the man who said to the Prophet ﷺ, “Be just,” was described as a rebel because he objected to the judgement and openly denounced it, despite being false in his claim, for the Messenger ﷺ was the most just of all creation. The point is that when the term rebellion is used, you should not assume that it refers only to armed rebellion, although taking up arms is the most extreme form of rebellion. Everyone who rebels against the Imām or the rulers is regarded as a rebel, though the particular form of rebellion should be specified—whether he publicly objects to something they have said or done. This is because public opposition causes resentment to enter people’s hearts, leads them to harbour hostility towards the rulers, and eventually causes them to withdraw the obedience they were commanded to give. This obedience remains obligatory so long as the rulers do not command disobedience to Allah. If they command something sinful, then there is no obedience to them in that matter. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (1/84–85).

A Decisive Refutation of Madhhab Fanaticism: The Obligation Is to Follow the Evidence, Not a Specific Madhhab! Shaykh Abdurrahman Al-Umaysan حفظه الله

🔴 We Are Live! By the permission and grace of Allah, we are now LIVE with our new lesson. 📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008). https://www.youtube.com/live/xTHjvKH2oaQ?si=iWDB6LyQVwVqhEmO

Becoming a Walī of Allah Is Simpler Than You Think: Through the Obligatory and Voluntary Deeds—Not the Myths of the Ṣūfīs! Shaykh Abdurrazzaq Al-Badr حفظه الله

📚 New Lesson Announcement 📖 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī 🗓 Live every Saturday and Sunday at 3:00 pm Join us and learn the prayer of our beloved Prophet ﷺ as authentically transmitted in the Sunnah—from the opening Takbīr to the Taslīm, acting upon the noble command of the Messenger of Allah ﷺ: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008).

Your Private Life Reveals Your True Reality: The Secret Deeds That Will Either Save You or Destroy You—Who Are You When No One Is Watching? Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله

You Must Memorise This Verse: It Contains the Three Conditions of Every Accepted Deed—The Qur’ānic Scale of Acceptance! Shaykh Abdurrazzaq Al-Badr حفظه الله

A Warning from a Noble Companion: Criticising the Rulers Is the Beginning of Hypocrisy—Supplicate for Them, Don’t Incite Against Them! Shaykh Ali bin Zayd Al-Madkhali حفظه الله

The Hindu and Christian Practice of Prayer Beads: When Tasbīḥ Leaves the Fingers—An Innovation Rooted in Foreign Religions! Shaykh Abdurrahman Al-Umaysan حفظه الله

It is for this very reason that the scholars of Ahl al-Sunnah have repeatedly warned against strengthening the platforms of the people of innovation by attending them, promoting them, partnering with them, or increasing their credibility amongst the Muslims. Indeed, the Salaf would often recognise a person’s orientation through his companionship, his gatherings, and those whom he chose to accompany and defend. It was said to al-Awzāʿī رحمه الله: “Indeed, there is a man who says: I sit with the people of Sunnah and I sit with the people of innovation.” So al-Awzāʿī replied: “This is a man who wishes to make the truth and falsehood equal.” (Al-Ibānah al-Kubrā of Ibn Baṭṭah, 2/456) Likewise, al-Barbahārī رحمه الله said in Sharḥ al-Sunnah: “If you see a man sitting with a person from the people of desires, then warn him and make him aware. If he continues to sit with him after having come to know, then beware of him, for indeed he is a person of desires.” Commenting upon this, Shaykh Rabīʿ رحمه الله said: “This is from the scales of Ahl al-Sunnah. The one who sits with the people of innovation will, in most cases, be from them. A person may be deceived by what outwardly appears to be Sunnah and therefore sit with them or with some of their individuals because it may be hidden from him that this companion of his is an innovator. Therefore, by way of sincere advice, he is warned, but he is not declared an innovator nor abandoned from the outset. Rather, sincere advice is offered to him. If he accepts, then all praise belongs to Allah. But if he persists in accompanying the people of desires, then know that he is a person of desires.” (ʿAwn al-Bārī Sharḥ al-Sunnah lil-Barbahārī, 2/345) Similarly, Yaḥyā ibn Saʿīd al-Qaṭṭān رحمه الله narrated: “When Sufyān al-Thawrī arrived in Basrah, he began to investigate the affair of al-Rabīʿ ibn Ṣubayḥ. So he asked: ‘What is his methodology?’ They replied: ‘His methodology is the Sunnah.’ He then asked: ‘Who are his close companions and associates?’ They replied: ‘The people of Qadar.’ So Sufyān said: ‘Then he is a Qadarī.’” (Al-Ibānah al-Kubrā of Ibn Baṭṭah, 2/452) Thus, the Salaf did not merely examine slogans, claims, titles, and outward affiliations. Rather, they looked carefully at companionship, alliances, partnerships, platforms, and those with whom a person chose to stand. Accordingly, the recent promotion of Ibn al-Qayyim College (IQC), established in partnership with Green Lane Masjid and promoted by Muhammad Abdurazzaq—may Allah guide him—deserves to be viewed through this very Salafī principle. Green Lane Masjid has long been criticised by Salafī scholars for its association with the people of innovation and their methodology. Over the years, it has repeatedly served as a platform for hosting, promoting, and giving prominence to callers and speakers from the people of innovation, becoming a place in which their ideas are afforded legitimacy and a means by which their methodologies are spread amongst the Muslims. Likewise, its leadership has been known for maintaining ties with, praising, and defending individuals from the people of innovation rather than warning against them in accordance with the methodology of the Salaf. Therefore, the issue is not simply the establishment of a college, nor the pursuit of Islamic education itself. Rather, it is the dangerous message conveyed through such cooperation with an institution that has long been criticised for serving as a platform through which the people of innovation are welcomed and their methodologies gain acceptance. How many young Muslims may now enrol believing the institution represents pure Salafiyyah simply because they witnessed this partnership? How many students will lower their guard, assuming that no Salafī would cooperate with such an institution were there genuine errors within it? These are exactly the consequences that the Salaf feared. Falsehood often spreads, not through the strength of its arguments, but through borrowed credibility. 🖋 Abū Zakariyyā Aḥmad Al-Ḥudaydī 🗓 17 Muḥarram 1448 AH

When Mere Association Becomes an Endorsement of Falsehood — A Reflection on Ibn al-Qayyim College (IQC) and Its Partnership with Green Lane Masjid! My dear brothers and sisters, the methodology of the Salaf was never founded upon personalities, institutions, prestigious names, or outward appearances. Rather, they weighed every individual, every gathering, and every institution against the scales of the Qur’an, the Sunnah, and the understanding of the righteous predecessors. They understood that falsehood is not only spread through speech, but often through association; that the mere presence of an individual alongside deviation can become a bridge by which countless hearts are led astray. The masses frequently attach the truth to men instead of attaching men to the truth. Thus, when they witness a person of perceived Sunnah standing beside the people of falsehood, they naturally conclude that such a platform must be sound, for, had it not been so, he would never have associated himself with it. It was for this reason that the Salaf warned with remarkable clarity and exceptional severity against lending credibility, honour, or legitimacy to the people of innovation—even unintentionally—for they recognised that a single public association can mislead multitudes more effectively than a thousand speeches. One of the most profound illustrations of this principle is the famous incident concerning the noble Tābiʿī, Muslim ibn Yasār رحمه الله, during the tribulation of the rebellion of Ibn al-Ashʿath. After the fitnah had come to an end, Muslim ibn Yasār would praise Allah, saying to Abū Qilābah رحمه الله that although he had accompanied the people who had rebelled, he had not participated in the fighting. The narration reads: Ayyūb narrated from Abū Qilābah, who said: Muslim ibn Yasār said to me: “I praise Allah before you that I did not shoot a single arrow during it, nor did I strike with a sword.” I said to him: “Then what of the one who saw you standing between the two ranks and said: ‘This is Muslim ibn Yasār. He would never fight except upon the truth,’ so he fought until he was killed?” Thereupon, by Allah, he wept until I wished that the earth would split open and swallow me. (Siyar Aʿlām al-Nubalāʾ, 4/513) Ponder, O noble Muslim. Muslim ibn Yasār’s intention was simply to thank Allah that he had not shed blood. His meaning was: “I went out with them, but I neither shot an arrow nor struck with a sword.” However, Abū Qilābah رحمه الله directed his attention to something far more frightening than carrying a weapon. He reminded him that he was a scholar known amongst the people, a man whose standing and reputation were recognised. What of the man who merely saw him standing amongst the ranks and concluded: “By Allah, Muslim ibn Yasār would never stand in this position unless the truth were with them”? Acting upon that assumption, he entered the fitnah, fought, and was either killed himself or killed others. Thus, Abū Qilābah taught him that his mere presence amongst them had become a means by which others were deceived. They did not examine the evidences; rather, they attached the truth to the reputation of someone they deemed highly. When Muslim ibn Yasār realised the gravity of this reminder, he was overcome with remorse and wept so intensely that Abū Qilābah later said he wished he had never spoken those words to him because of how deeply they affected him. Reflect carefully upon this incident. Muslim ibn Yasār neither fought, nor drew his sword, nor loosed an arrow, nor shed a drop of blood. Yet the Salaf considered the possibility that others had entered falsehood simply because they had seen him standing there to be an affair worthy of tears. This demonstrates the immense concern the Salaf had for protecting the religion from confusion and safeguarding the hearts of the people from attaching themselves to the people of innovation. For how many people enter falsehood, not because they studied it, but because they saw someone they trusted standing beside it?

The Digital Flood of Doubts: Every Misconception Is One Click Away—So Where Is Safety? Shaykh Sulayman Ar-Ruhayli حفظه الله

The Scale That Weighs the Allegiance of Hearts: Whoever Praises the People of Misguidance Has Revealed His Own Misguidance! Shaykh Salih Al-Fawzan حفظه الله

“Do You Think We Hate the Messenger ﷺ?!” — Imām Rabīʿ’s Powerful Response to a Disturbing Question! Imām Rabīʿ ibn Hādī al-Madkhalī, may Allah have mercy upon him, said: “A questioner once asked me while he was with me in the car during a journey. He said: ‘O Shaykh!’ I replied: ‘Yes?’ He said: ‘What is your opinion regarding sending prayers upon the Prophet ﷺ?’ Yet three years had already passed during which he had witnessed the methodology of this university—that it was founded upon the Book and the Sunnah, that it was upon the methodology of the righteous predecessors (al-Salaf al-Ṣāliḥ), and that it possessed a love for the Messenger of Allah ﷺ the like of which has no equal. Indeed, any fair-minded person would see that love outside this methodology is nothing but empty claims, and that true love is only embodied by the bearers of this methodology. I say: I was shocked by his question, and I almost collapsed. I said to him: ‘Do you not fear Allah? Do you believe that we hate the Messenger of Allah ﷺ and that we prohibit sending prayers upon him?! What is this, my brother?! You have lived in this university for three years. You have come to know its methodology and its people through direct acquaintance and through its books, yet now you ask such a question?! Alas!’ Then I said to him: ‘Do you know the book al-Ṣārim al-Maslūl?’ He replied: ‘No.’ I said: ‘The book al-Ṣārim al-Maslūl ʿalā Shātim al-Rasūl ﷺ was authored by Ibn Taymiyyah to explain the rights of the Messenger ﷺ and to clarify the ruling concerning the one who reviles this noble Messenger, peace and blessings be upon him, and that his recompense is execution even if he repents. Such repentance is only between him and Allah; it is not accepted from him in this worldly ruling. This is a book the like of which has never been written on this subject.’ Then I said: ‘And do you know Jalāʾ al-Afhām fī al-Ṣalāh ʿalā Khayr al-Anām ﷺ by Ibn al-Qayyim?’ He replied: ‘No.’ I said: ‘No book comparable to it has ever been written on the subject of sending prayers upon the Messenger of Allah ﷺ. Al-Sakhāwī and others attempted to produce a work like it, but they did not reach its level. It discusses the virtues of sending prayers upon the Messenger of Allah ﷺ and its various forms. We worship Allah in accordance with what is contained in these two books. And by Allah, we love the Messenger of Allah ﷺ more than you do. This is the arena of examination: Who is it that adheres to the sayings of the noble Messenger ﷺ? Who is it that follows his guidance? Who is it that follows his Sunnah? Who is it that adheres to his creed (ʿAqīdah)?” 📚 Majmūʿ Kutub wa Rasāʾil wa Fatāwā al-ʿAllāmah al-Shaykh Rabīʿ ibn Hādī al-Madkhalī, vol. 1, p. 159.

A Questioner Seeks the Shaykh’s Forgiveness After Backbiting Him: A Repentant Plea and a Shaykh’s Noble Response! Shaykh Salih Al-Luhaydan رحمه الله

The Immense Virtue of Loving the Prophet ﷺ: The Test That Changed ʿUmar Forever — Is the Messenger ﷺ More Beloved to You Than Your Own Soul? Shaykh Abdurrazzaq Al-Badr حفظه الله