Ziyarah Buses in Madinah

Not so long ago Salafis use to preach that travelling with intent to visit any other holy place or religious journey besides the three mosques, was forbidden. For example the Salafi fatwa:

 it is not permissible to travel with the aim of visiting any holy place except these three. This does not mean that it is haraam to visit mosques in Muslim lands, because visiting them is prescribed and is mustahabb. Rather what is forbidden is setting out with that aim. If a person has another reason for travelling, and he happens to visit the mosque too, there is nothing wrong with that, rather he is obliged to pray Jumu’ah and prayers in congregation.

Source (Salafi site IslamQA)

Times have changed and now we have official Saudi govt. authorized double decker buses and tourism packages to visit places ranging from Uhud mountain to the site of the Battle of Trench. The sites are currently few but its just a start.


Also see:  Madinah ‘Tourist Bus’ runs pilot trip


Update (10/02/2018):  Saudi Arabia to promote 250 ancient caves for tourism


Daesh cult reaffirms they are upon the Najdi Dawah


The modern day Khawarij cult “Daesh” in their latest propaganda magazine (i.e., Rumiyah Issue #10) once again clarifies and reaffirms about themselves that their cult was “established upon the same principles as the blessed Najdi da’wah state founded by the followers of the Mujaddid Imam Muhammed Ibn ‘Abdil-Wahhab“. It should leave no doubt for those still in denial.

Although they consider it a “blessed” Najdi dawa,  the Prophet on the contrary said about Najd:

Narrated Ibn ‘Umar: that the Messenger of Allah (ﷺ) said: “O Allah bless us in our Sham! O Allah bless us in our Yemen.” They said: “And in our Najd” He said: “O Allah bless us in our Sham! O Allah bless us in our Yemen.” They said: “And in our Najd” He said: “Earthquakes are there, and tribulations are there.” Or he said: “The horn of Shaitan comes from there.” – [ Jami`at-Tirmidhi]

In addition, they also proudly claim to take their Islam from complete imbeciles like Abu Musab az-Zarqawi and his bandwagon. As one knows, Wahhabism has long mutated into various sects and groups in past 200 years. For a slightly more detailed look at the link between Najdi Wahhabism and Daesh as well as where they departed and differed, see: http://carnegieendowment.org/2016/02/18/kingdom-and-caliphate-duel-of-islamic-states-pub-62810

Moreover in this magazine, they once again make mass takfir of the Afghan Taliban. If even the Taliban are murtad to them then its a no brainier what their views regarding the rest of Muslims are.

On the difference between Imam Malik and Imam Shafi on Bidah

The classification of Bidah (i.e., innovation in religion) into praiseworthy & blameworthy or into obligatory, recommended, permissible, disliked, forbidden and such are well established by majority of scholars among all four schools of Sunni Islam. The scholars have agreed that not all innovation is evil and a matter not existing during the time of the Salaf does not necessarily imply the rejection of the matter. Instead they have explained that if an innovated matter has a basis in Quran, Sunnah, Ijma, Qiyas or other sources of evidences in the Sharia either in general or detail, than such a matter is not necessarily rejected. What follows then is an ijthihad done by scholars in categorizing an innovated matter into one of these classifications of Bidah and as a result it is natural that there exist at times difference of opinion among mujtahid scholars within a school as well as across the schools, in their conclusions because of the difference in weighing of evidence, applying the principles of fiqh and so forth.

However there is also another sub category whereby an innovated matter has no clear basis in the sharia nor rejected by the Sharia or a case where an innovated matter has a basis in Sharia however it was not acted upon by the Salaf or that that no specific form is known from the Salaf with regards to it. The Maliki scholar Shaykh Uthman Don Fodio in his book “Ihya’u as-Sunna wa Ikhmad al-Bid`a” goes onto mention the existence of a difference between Imam Malik and Imam Shafi on this, may Allah be pleased with them all.

Similarly elsewhere the Imam says,

Quotes taken from the book Ihya’u as-Sunna wa Ikhmad al-Bid`a : http://siiasi.org/wp-content/uploads/2014/12/Ihyas-Sunna_wa_Ikhmadl-Bida_The_Revival.pdf

Al Qaeda looted $100 million from the poor Sunni Muslims of Yemen

It has become trending among Al Qaeda as well as other Takfiri or pseudo-Jihadi groups of its kind to constantly push media propaganda of them giving out food to people or doing some other charity work in order to win converts & supporters for their cult but, what they don’t mention is the source of this wealth which is robbing Muslims in the first place. After all, most of them consider Muslims as kuffar and polytheists and Muslim countries as Dar al-Kufr and so they have no qualms in taking the wealth of Muslims and shared public wealth of a nation as their own personal wealth, as in the example below.


Khawarij cult member admits raping more than 200 women

Captive ISIS militant admits raping more than 200 women

ISIS captured militant Ammar Hussein. (Supplied)

Captured ISIS militant Ammar Hussein says that he raped more than 200 women from Iraqi minorities, and shows few regrets.

Kurdish intelligence authorities gave Reuters rare access to Hussein and another IS militant who were both captured during an assault on the city of Kirkuk in October that killed 99 civilians and members of the security forces. Sixty-three IS militants died.

Hussein said his emirs, or local IS commanders, gave him and others a green light to rape as many Yazidi and other women as they wanted.

“Young men need this,” Hussein told Reuters in an interview after a Kurdish counter-terrorism agent removed a black hood from his head. “This is normal.”

Hussein said he moved from house to house in several Iraqi cities raping women from the Yazidi sect and other minorities at a time when IS was grabbing more and more territory from Iraqi security forces.

Kurdish security officials say they have evidence of Hussein raping and killing but they don’t know what the scale is.

Reuters could not independently verify Hussein’s account.

Witnesses and Iraqi officials say IS fighters raped many Yazidi women after the group rampaged through northern Iraq in 2014. It also abducted many Yazidi women as sex slaves and killed some of their male relatives, they said.

Human rights groups have chronicled widespread abuses by IS against the Yazidis.

Hussein said he also killed about 500 people since joining IS in 2013.

“We shot whoever we needed to shoot and beheaded whoever we needed to beheaded,” said Hussein.

He recalled how emirs trained him to kill, which was difficult at first when one person was brought for a practice kill. It became easier day by day.

“Seven, eight, ten at a time. Thirty or 40 people. We would take them in desert and kill them,” said Hussein, an imposing, well-built figure, who was wearing metal handcuffs.
Eventually, he became highly efficient, never hesitating to kill.

“I would sit them down, put a blindfold on them and fire a bullet into their heads,” he said. “It was normal.”


Counter-terrorism agents said Hussein was trouble when he first arrived. “He was so strong he snapped the plastic handcuffs off his wrists,” said one.

Hussein sees himself as a victim of hardship, a product of a broken home and poverty in his hometown of Mosul, where Iraqi forces have launched an offensive against IS to dislodge them from their last stronghold in Iraq.

“I had no money. No one to say ‘This is wrong, this is right.’ No jobs. I had friends but no one to give me advice,” said Hussein, who has been held in the cell with a barred window since his capture in October.

Religious slogans are scratched on its cement walls by previous jihadist prisoners. His only possessions are a thick blanket and a Koran. On the floor is a polystyrene plate with broth and some rice.

Thick, metal handcuffs hang on a nearby wall.

Hussein, now 21, began his career as a militant began when he was just 14, he said. He was drawn to it by his local mosque preacher, then he joined al Qaeda and now awaits legal proceedings as a member of IS, the successor of al Qaeda’s Iraq branch.


As cited elsewhere by others, Imam Shafi said:

وَإِذَا اغْتَصَبَ الرَّجُلُ الْجَارِيَةَ ثُمَّ وَطِئَهَا بَعْدَ الْغَصْبِ وَهُوَ مِنْ غَيْرِ أَهْلِ الْجَهَالَةِ أُخِذَتْ مِنْهُ الْجَارِيَةُ وَالْعُقْرُ وَأُقِيمَ عَلَيْهِ حَدُّ الزِّنَا

If a man acquires a slave girl by force and then he rapes her, and he is not an ignorant person, then the slave girl is taken from him. He must pay the fine and the legal punishment for adultery will be applied to him.

Source: Kitab Al-Umm 253

 Imam Nawawi said:

وَاعْلَمْ أَنَّ مَذْهَبَ الشَّافِعِيِّ وَمَنْ قَالَ بِقَوْلِهِ مِنَ الْعُلَمَاءِ أَنَّ الْمَسْبِيَّةَ مِنْ عَبَدَةِ الْأَوْثَانِ وَغَيْرِهِمْ مِنَ الْكُفَّارِ الَّذِينَ لَا كِتَابَ لَهُمْ لَا يَحِلُّ وَطْؤُهَا بِمِلْكِ الْيَمِينِ حَتَّى تُسْلِمَ فَمَا دَامَتْ عَلَى دِينِهَا فَهِيَ مُحَرَّمَةٌ وهَؤُلَاءِ الْمَسْبِيَّاتُ كُنَّ مِنْ مُشْرِكِي الْعَرَبِ عَبَدَةِ الْأَوْثَانِ فَيُئَوَّلُ هَذَا الْحَدِيثُ وَشِبْهُهُ عَلَى أَنَّهُنَّ أَسْلَمْنَ وَهَذَا التَّأْوِيلُ لَا بُدَّ مِنْهُ وَاللَّهُ أَعْلَمُ

Know that it is the way of Ash-Shafi’ee and the scholars who agreed with him that it is unlawful to have intercourse with the captive women among the idolaters and other unbelievers who are without a divine scripture unless they first embrace Islam. They are forbidden to approach as long as they are following their religion and these captive girls were among the Arab polytheists who worshiped idols. This tradition and others like it imply that the women embraced Islam and this is how they must be interpreted. Allah knows best.

Source: Sharh Sahih Muslim 1456

Imam Ahmed bin Hanbal (d. 241H) on taking barakah from the Kaabah

Imam Ahmed on barakah from Kaaba

In the book “Zad al Musafir” by the Hanbali scholar,  Abu Bakr Abd al-Aziz, also known as Ghulam al-Khallal (d. 363H), the following report is related,

وقال في رواية حنبل: إذا أراد أن يَستَشفِيَ بشيء مِن طِيبِ الكعبة، لا يأخُذ مِن طِيبِ البيت شيئًا، ولكن يأتي بطِيبٍ مِن عندِهِ فيُلْزِقُه على البيت ثم يأخُذُه.

Rough translation:

It was reported from Imam Ahmed bin Hanbal that he said: If one wanted to seek cure with some ointment/perfume from the Kaaba, one does not take from the ointment that is on the (Sacred) House, but instead one comes with his own ointment and pastes it on the (Sacred) House and then takes it.

Source: https://twitter.com/balag40/status/816493326065160196/photo/1?ref_src=twsrc%5Etfw

The saying of polytheists, “you have a partner under your ownership”

Update 23/01/2017 (Original post 07/05/2012)

In authentic narrations, it is mentioned that during the practice of Hajj the idolators used to say in their Talbiyah: “You have no partner except the partner that You have, You own Him and whatever he owns”. The followers of Muhammed Ibn Abdul Wahab cite this saying of the polytheists to argue that polytheists believed in the oneness of Allah’s Lordship or oneness in His Ownership.

In this saying “You have no partner except the partner that You have, You own Him and whatever he owns” we see on the one hand the polytheist explicitly ascribing a partner to Allah, yet they are claiming the partner to be under Allah’s ownership. The Wahhabiyya take the latter statement in isolation as a proof for their argument that polytheists recognized the oneness of Allah’s Lordship. But the reality of its meaning can be understood by noting the following Quranic parable against the belief of polytheists:

{He gives you this example, drawn from your own lives: do you make your slaves full partners with an equal share in what We have given you? Do you fear them as you fear each other? This is how We make Our messages clear to those who use their reason.} [30:28]

This above verse was revealed as a response to this talbiyah of Mushriks, as mentioned by Ibn Kathir in his tafsir:

At-Tabarani recorded that Ibn `Abbas said, “The people of Shirk used to say in their Talbiyah, `At Your service, You have no partner except the partner that You have, You own Him and whatever he owns.’ Then Allah revealed the words: {Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other}”

From this verse we see that Allah analogized their belief with that of a master who took his slave as an equal partner. This belief is self contradictory. This is because; if the slave was made into an equal partner of the master then the slave would no longer remain a slave. So it is impossible that he could be a slave and partner at the same time. If he was a slave then he would no longer be an equal partner, and if he was a partner then he would not be a slave. It was such inconsistent or rationally absurd creed the polytheists ascribed to Allah. It is such self contradicting belief contained in the saying of idolators “You have no partner except the partner that You have, You own Him and whatever he owns”, because a partner of Allah cannot be under His Ownership. This is similar to the self contradiction of the Christians who say God is one as well as three.

Moreover we also clearly see from this parable in the Quran that the Mushriks believed these partners have an equal share in the ownership over creation and that they believed Allah feared these partners.  This is all blatant shirk in Allah’s Lordship.

To add to all of this, we see in another verse,

{And say, “Praise to Allah , who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification.”} [Quran 17:111]

In this verse, Allah rejects belief that Allah has son, a partner in his dominion or that he needs a protector, which are all shirk in Ruboobiyah.

Ibn Kathir in commentary to this verse says,

Ibn Jarir recorded that Al-Qurazi used to say about this Ayah,
{And say: “All the praises and thanks be to Allah, Who has not begotten a son…”} that the Jews and Christians said that Allah has taken a son; the Arabs said, “At Your service, You have no partner except the partner You have, and You possess him and whatever he owns;” and the Sabians and Magians said, “If it were not for the supporters of Allah, He would be weak.” Then Allah revealed this Ayah : {And say: “All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion, nor is He low to have a supporter. And magnify Him with all magnificence.”}

We see that this verse was revealed against those Arabs who said the same “You have no partner except the partner that You have, You own Him and whatever he owns”. And yet notice the verse here shows that the Arab polytheists believed Allah has partner in His “Mulk (dominion)” thereby refuting therefore the argument given by the Salafiyya that the talbiyah proved the Mushriks did not associate such a partner.

Imam al-Qurtubi says in commentary to the above verse:

قوله تعالى: { وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِي لَمْ يَتَّخِذْ وَلَداً } هذه الآية رادة على اليهود والنصارى والعرب في قولهم أفذاذاً: عزير وعيسى والملائكة ذرية الله سبحانه؛ تعالى الله عن أقوالهم! { وَلَم يَكُنْ لَّهُ شَرِيكٌ فِي ٱلْمُلْكِ } لأنه واحد لا شريك له في ملكه ولا في عبادته.


Rough translation: “{Praise to Allah , who has not taken a son} This ayah is a refutation of the Jews, Christians and Arabs in their saying: Uzair, Isa and the angels are offspring of Allah…{and has had no partner in [His] dominion} because (He is) one and has no partner in His dominion and in worship”

Imam Ibn Adil al Hanbali (d. 880H) in commentary to this verse says:

وهذه الآية ردٌّ على اليهود في قولهم
{ عُزَيْرٌ ٱبْنُ ٱللَّهِ }
[التوبة: 30]، وردٌّ على النصارى في قولهم
{ ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ }
[التوبة: 31] وعلى مشركي العرب في قولهم: ” المَلائِكةُ بنَاتُ الله “.

والنوع الثاني من الصفات السلبية قوله: { وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي ٱلْمُلْكِ }.

والسَّببُ في اعتبار هذه الصفة: أنَّه لو كان له شريكٌ، فلا يعرف كونه مستحقًّا للحمد والشُّكر.


Rough translation:

“This verse is a refutation of the Jews who said {Uzair is the son of Allah} , and refutation of the Christians in their saying {the Messiah is the son of Allah} and the Arab Mushriks in their saying “angels are daughters of Allah” …………. {and He has no partner in [His] dominion} the reason for mentioning this attribute is that: If he had a partner, then he is not in truth worthy of praise and thanking.”

From all this we see that from among the beliefs of the Arab Mushriks who use to say the talbiyah was that the angels were daughters of Allah which is shirk in Lordship by itself and that they  were made as equal partners to Allah in His Dominion and that Allah was in fear of them and in need of them, which are beliefs that constitute shirk in Lordship. And it is because of such plethora of beliefs that the Mushriks denied Allah alone was worthy of worship.

When is Bidah disapproved: Imam Uthman Ibn Fodio (d. 1817)


From the book: Ihya’u as-Sunna wa Ikhmad al-Bid`a (The Revival of the Sunna and Destruction of Innovation) of the great Maliki jurist, Qadiri sufi, mujahid, Imam & the reviver of Islam, Shaykh Uthman Ibn Fodio (rah).

Source link: http://siiasi.org/wp-content/uploads/2014/12/Ihyas-Sunna_wa_Ikhmadl-Bida_The_Revival.pdf

Reciting poetry in the Masjid


One of the prominent practices among Muslim communities during the month of Rabi-ul Awwal and the day of birth of our Prophet ﷺ (as well as otherwise) is to hold gathering in which poetry is recited in praise of the Prophet ﷺ. One of the clear evidence for this as cited by scholars is the practice of the Sahabi Hassan Bin Thabit رضى الله عنه who was known to be skilled in reciting poetry in defense and praise of the Prophet ﷺ.

Imam Muslim in his Sahih, mentioned a number of hadiths under the header “The Virtues Of Hassan Bin Thabit رضى الله عنه”. The first two of the narrations are quoted below:

دَّثَنَا عَمْرٌو النَّاقِدُ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَابْنُ أَبِي عُمَرَ، كُلُّهُمْ عَنْ سُفْيَانَ، قَالَ عَمْرٌو حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ عُمَرَ، مَرَّ بِحَسَّانَ وَهُوَ يُنْشِدُ الشِّعْرَ فِي الْمَسْجِدِ فَلَحَظَ إِلَيْهِ فَقَالَ قَدْ كُنْتُ أُنْشِدُ وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ ‏.‏ ثُمَّ الْتَفَتَ إِلَى أَبِي هُرَيْرَةَ فَقَالَ أَنْشُدُكَ اللَّهَ أَسَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏“‏ أَجِبْ عَنِّي اللَّهُمَّ أَيِّدْهُ بِرُوحِ الْقُدُسِ ‏”‏ ‏.‏ قَالَ اللَّهُمَّ نَعَمْ ‏.‏

Abu Huraira reported that ‘Umar happened to pass by Hassan as he was reciting verses (i.e., poetry) in the mosque. He (Hadrat ‘Umar) looked towards him (meaningfully), whereupon he (Hassan) said: I used to recite (poetry) when one better than you (the Holy Prophet) had been present (here). He then looked towards Abu Huraira and said to him: I adjure you by Allah (to tell) if you had not heard Allah’s Messenger (ﷺ) as saying: (Hassan), give a reply on my behalf; Allah help him with Ruh-ul-Qudus (Gabriel). He (Abu Huraira) said: By Allah, it is so (i. e. the Prophet actually said these words).

حَدَّثَنَاهُ إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَمُحَمَّدُ بْنُ رَافِعٍ، وَعَبْدُ بْنُ حُمَيْدٍ، عَنْ عَبْدِ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، أَنَّ حَسَّانَ، قَالَ فِي حَلْقَةٍ فِيهِمْ أَبُو هُرَيْرَةَ أَنْشُدُكَ اللَّهَ يَا أَبَا هُرَيْرَةَ أَسَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم ‏.‏ فَذَكَرَ مِثْلَهُ ‏.‏

Ibn Musayyib reported that Hassan said to a circle in which there was also Abu Huraira: Abu Huraira, I adjure you by Allah (to tell) whether you-had not heard Allah’s Messenger (ﷺ) saying like this.

Imam Nawawi in his commentary to Sahih Muslim, comments on these narrations:

قوله : ( إن حسان أنشد الشعر في المسجد بإذن النبي صلى الله عليه وسلم ) فيه جواز إنشاد الشعر في المسجد إذا كان مباحا ، واستحبابه إذا كان في ممادح الإسلام وأهله ، أو في هجاء الكفار والتحريض على قتالهم ، أو تحقيرهم ، ونحو ذلك وهكذا كان شعر حسان . وفيه استحباب الدعاء لمن قال شعرا من هذا النوع . وفيه جواز الانتصار من الكفار ، ويجوز أيضا من غيرهم بشرطه . وروح القدس جبريل صلى الله عليه وسلم .


Imam Nawawi here says that it is permissible to recite poetry in the masjid, and mustahabb (recommended/virtuous deed) if the recitation is in praise of Islam and its people.
 The following are relevant points to be noted:
  • Poetry was read in the masjid during the presence & life of the Prophet ﷺ as well as after.
  • Poetry was read in presence of a circle/gathering (as mentioned in the second narration) which included the prominent companion Abu Hurayra رضى الله عنه.
  • This was not just a permissible practice but a sunnah & rewarding deed when done in praise and defense of Islam, the Prophet ﷺ and the people of Islam.
  • It is mustahabb/recommended to make dua for those who recite such poetry, as mentioned by Imam Nawawi above.
  • Prophet ﷺ actively encouraged Hassan Bin Thabit رضى الله عنه as well others from the companions to recite such poetry, as seen in another following narration from Sahih Muslim where the Prophet ﷺ sent for a number companions such Ibn Rawiha رضى الله عنه and Ka’b bin Malik رضى الله عنه to recite poetry in defense of Islam.
  • Prophet ﷺ prayed and informed Hassan Bin Thabit رضى الله عنه  that he was supported by Angel Jibril عليه السلام while in another narration that the Angel Jibril عليه السلام will continue to support him as long he continues to defend Allah and His Messenger.
  • The Sharia has not limited this practice to any fixed form or fixed day and therefore does not prohibit such gathering on Rabi ul Awwal and on the day of the birth of our Prophet ﷺ.

Finally, Imam al-Bukhari in his book Al Adab al Mufrad dedicated an entire chapter for the subject of poetry. In one of the hadith, the Prophet ﷺ explicitly approved of poetry as a form of praise of Allah (i.e. dhikr & worship of Allah).

Al-Aswad ibn Suray’ said, “I was a poet and went to the Prophet, may Allah bless him and grant him peace, and asked, ‘Shall I recite some praises I have written for my Lord?’ He said, ‘Your Lord loves praise,’ and did not say anything more.” [Al-Adab Al-Mufrad 861]