Those Who Speak Bad About Ahlus-Sunnah Shaykh Rabee Bin Haadee Al Madkhalee (hafidhahullah)

Those Who Speak Bad About Ahlus-Sunnah

Shaykh Rabee Bin Haadee Al Madkhalee (hafidhahullah)

When you see a person speaking ill of Ahlus-Sunnah then this is an indication that this person is a deviant. It’s also possible that he’s a Zindeeq (heretic). When you see a person speaking ill of Ahlus-Sunnah and Ahlul-Hadeeth, what is it that causes him to speak ill of them except that he is in opposition to them and looking down upon that
which is with them. There’s no doubt in that. If this is not the case, then what pushes him to speak ill of Ahlus-Sunnah and its followers?! Nothing pushes him except that he is one who is misguided, embodying deviance, vice and evil. This is from their (i.e. the people of Bidah) signs. This is from the signs of the people of evil and the people
of innovation. If he was to say: “I’m from Ahlus-Sunnah,” don’t believe him because he is a Kadh-dhaab (habitual liar)! Many from these fraudulent liars say to you: “I’m Salafi” and at the same time he’s a liar. He only said this as a means of a plot (against the people of the Sunnah). Similar to the Munaafiq (hypocrite) who says: “I’m a
believer,” “I’m a Muslim.” He says “I’m a Muslim!” The Munaafiq doesn’t say: “I’m a Kaafir,” or “I’m a Munaafiq and I hate Islaam.” Rather he says, “I’m a Muslim,” he prays, give charity, and he does and does… yet at the same time he combats Islaam and hates the people of Islaam. Many from amongst the people nowadays who say: “I’m Salafi,” however you don’t see him except that he hates the people of Hadeeth and speaks ill of them.

Source: Taken from Shaykh Rabee’s Explanation of “Aqeedatus Salaf Ashaabil-Hadeeth” [p.g. 309]


Shaykh Uthaymeen Rahimahullaah- The Difference Between al-Rahmaan and al-Raheem:

The Difference Between al-Rahmaan and al-Raheem:

Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to Allaah’s attribute of Mercy.

Al-Rahmaan refers to the vastness of Allaah’s mercy, and al-Raheem refers to its effect on His creation. So al-Rahmaan is the Owner of vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His creation.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

“Al-Rahmaan is the Owner of vast mercy, because the fa’laan form in Arabic indicates vastness and abundance, as it is said rajal ghadbaan (a very angry man) when he is filled with anger.

Al-Raheem is a name which refers to the action, as the fa’eel form refers to the doer of an action. So the phrase al-Rahmaan al-Raheem indicates that the mercy of Allaah is vast, as is understood from the name al-Rahmaan, and that it encompasses His creation, as is understood from the name al-Raheem. This is what some of them meant when they said that al-Rahmaan refers to mercy in a general sense and al-Raheem refers to mercy that is specifically for the believers. But what we have mentioned is more accurate.”

Sharh al-‘Aqeedah al-Waasitiyyah, 1/22

The Ruling on a Male Student Greeting a Female Student with Salutations of Peace

The Ruling on a Male Student Greeting a Female Student with Salutations of Peace


I am a male university student and sometimes, I give salutations of peace (i.e. saying: ‘As-Salamu ‘Alaykum’) to the girls. Is the salutation of a (male) student to his female colleagues in college permissible or forbidden?


First of all, it is not permissible to study with girls within the same class, within the same school and at the same desks. Indeed, this is one of the major causes of temptation (Fitnah). This mixing is not permissible for the male or the female student, because of the temptations involved in it. As for giving salutations of peace, there is no objection to greeting her with the lawful Islamic salutation of peace which does not lead to the causes of temptation. Likewise, there is no sin in her giving salutations to him, without shaking hands, because shaking hands with an unrelated woman is not permissible. Rather, the salutation should be offered from a distance, wearing Hijab and abstaining from the causes of temptation (Fitnah) and without them being alone together. So there is no objection to the lawful Islamic greeting in which there is no temptation (Fitnah). However, if his giving salutations to her or her giving salutations to him is likely to lead to temptation, that is, his being aroused and feeling desire, which Allaah has forbidden, then that is forbidden by the Islamic Law. And Allaah is the Granter of success.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah, Darussalam, volume 5, page 105

SUBHAN’ALLAH Are You Not Ashamed of Yourself” Ibn Ubayd said,…

Are You Not Ashamed of Yourself” Ibn Ubayd said,

“We visited Muhammad Ibn Su’qah and he said, ‘Shall I inform you of something which might avail you, because it has been of great help to myself?’ He said ‘Ata ibn Abu Raba’h told us:

‘People who were before you used to hate futile talk. They used to consider everything useless talk except the book of Allah, the sunnah of His messenger, enjoining good and forbidding evil and seeking one’s living. Could you deny that over you there are appointed angels honourable angels in charge of you, one sitting on the right and one on the left, writing down all your deeds? Are you not ashamed of yourself that most of your daily deeds have nothing to do with your religion or worldy gains but futile talks?'”[Sifat as-Safwah 2/213]

In Which Language is the Khutbah to be Delivered?

In Which Language is the Khutbah to be Delivered?


What is the ruling on delivering the sermon in a language other than Arabic?


The correct opinion in this matter is that it is not permissible for the one who delivers the Friday sermon to do so in a language which those present do not understand. So, if the people are not Arabs, and they do not know the Arabic language, then he should deliver the sermon in their language, because this is the means of communicating the message to them, and the point of the sermon is to explain the limits set by Allaah, the Most Glorified, the Most High to the worshippers, and to admonish and guide them. However, the Qur’anic verses must be recited in the Arabic language and then explained in the language of the people. Evidence that he should deliver the sermon in the language of the people is in the Words of Allaah, the Most High:

And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them

So Allaah, the Most High has made clear that the means of explanation must only be in a language which those being addressed can understand.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Arkaanul Islaam, Darussalam, vol.2, p.557

Giving Salaam & Shaking Hands During The Jumu’ah Khutbah

Giving Salaam & Shaking Hands During The Jumu’ah Khutbah


A man is sitting silently listening to the Jumu’ah khutbah. Then unexpectedly someone next to him in the Masjid puts his hand out to him for salutation, should he leave him or should he shake his hand?


He should shake him by the hand and not speak, then he should return the salaam (verbally) to him after the first khutbah has ceased. This is if he gave you salaam during the course of the first khutbah. If however he gave you salaam during the course of the Imaam delivering the second khutbah then you should give him the reply to his salaam after the Imaam has finished from the second khutbah.

Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan

Fataawaa Al-Lajnah ad-daa’imah vol.8 page 246 question 2 of fatwa number 3774

Translated by Aboo Haatim Muhammad Farooq

One Who missed the Friday Prayer should pray Zuhr

One Who missed the Friday Prayer should pray Zuhr


If I do not pray the Friday prayer in congregation in the mosque, should I pray it in the house as two Rakahs, with the intention of the Friday prayer, or should I pray it as four Rakahs, with the intention of Zuhr?


Whoever did not attend the Friday prayer with the Muslims due to some lawful reason, such as illness or the like, or some other reasons, should pray the Zuhr prayer. Likewise, a woman prays the Zuhr prayer and so does the traveller and those living in the desert, as is proved by the Sunnah, and it is the opinion of the majority of the scholars, and no consideration should be paid to those who deviate from them.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol. 2 Page 448