From Sahih Bukhari Volume 3, Book 50, Number 891:

Narrated Al-Miswar bin Makhrama and Marwan:

(whose narrations attest each other) Allah's Apostle set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniyya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa' (i.e. the she-camel's name) has become stubborn! Al-Qaswa' has become stubborn!" The Prophet said, "Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraish infidels) ask me anything which will respect the ordinances of Allah, I will grant it to them."

The Prophet then rebuked the she-camel and she got up. The Prophet changed his way till he dismounted at the farthest end of Al-Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up all its water and complained to Allah's Apostle; of thirst. The Prophet took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all the people quenched their thirst and returned with satisfaction. While they were still in that state, Budail bin Warqa-al-Khuza'i came with some persons from his tribe Khuza'a and they were the advisers of Allah's Apostle who would keep no secret from him and were from the people of Tihama. Budail said, "I left Kab bin Luai and 'Amir bin Luai residing at the profuse water of Al-Hudaibiya and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Kaba." Allah's Apostle said, "We have not come to fight anyone, but to perform the 'Umra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the 'Arab infidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as the other people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitely make His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said, "We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like." Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate what you heard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet had told him.

Urwa bin Mas'ud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of 'Ukaz for your help, and when they refused I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet and started talking to him. The Prophet told him almost the same as he had told Budail. Then Urwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him and said, "Do you say we would run and leave the Prophet alone?" Urwa said, "Who is that man?" They said, "He is Abu Bakr." Urwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would retort on you." Urwa kept on talking to the Prophet and seizing the Prophet's beard as he was talking while Al-Mughira bin Shu'ba was standing near the head of the Prophet, holding a sword and wearing a helmet. Whenever Urwa stretched his hand towards the beard of the Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to Urwa), "Remove your hand from the beard of Allah's Apostle." Urwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shu'ba." Urwa said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?"

Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." Urwa added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when he approached the Prophet and his companions, Allah's Ap le I said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e. camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him and the people received him while they were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Ka'ba." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Ka'ba." Another person called Mikraz bin Hafs got up and sought their permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet said, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet and as he was talking, Suhail bin Amr came.

When Suhail bin Amr came, the Prophet said, "Now the matter has become easy." Suhail said to the Prophet "Please conclude a peace treaty with us." So, the Prophet called the clerk and said to him, "Write: By the Name of Allah, the most Beneficent, the most Merciful." Suhail said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By Your Name O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name of Allah, the most Beneficent, the most Merciful." The Prophet said, "Write: By Your Name O Allah." Then he dictated, "This is the peace treaty which Muhammad, Allah's Apostle has concluded." Suhail said, "By Allah, if we knew that you are Allah's Apostle we would not prevent you from visiting the Kaba, and would not fight with you. So, write: "Muhammad bin Abdullah." The Prophet said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad bin Abdullah." (Az-Zuhri said, "The Prophet accepted all those things, as he had already said that he would accept everything they would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform 'Umra.)" The Prophet said to Suhail, "On the condition that you allow us to visit the House (i.e. Ka'ba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet got that written.

Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." The Muslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu- Jandal bin Suhail bin 'Amr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims. Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me." The Prophet said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet said, "Yes, do." He said, "I won't do.: Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don't you see how much I have suffered?"

Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said, "I went to the Prophet and said, 'Aren't you truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Allah's Apostle and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Allah's Apostle and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka'ba this year?' I said, 'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhri said, " 'Umar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ")

When the writing of the peace treaty was concluded, Allah's Apostle said to his companions, "Get up and' slaughter your sacrifices and get your head shaved." By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Um Salama and told her of the people's attitudes towards him. Um Salama said, "O the Prophet of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions of the Prophet got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other. Then some believing women came (to the Prophet ); and Allah revealed the following Divine Verses:--

"O you who believe, when the believing women come to you as emigrants examine them . . ." (60.10)

Umar then divorced two wives of his who were infidels. Later on Muawiya bin Abu Sufyan married one of them, and Safwan bin Umaya married the other. When the Prophet returned to Medina, Abu Basir, a new Muslim convert from Quraish came to him. The Infidels sent in his pursuit two men who said (to the Prophet ), "Abide by the promise you gave us." So, the Prophet handed him over to them. They took him out (of the City) till they reached Dhul-Hulaifa where they dismounted to eat some dates they had with them. Abu Basir said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Abu Bair said, "Let me have a look at it."

When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Medina and entered the Mosque running. When Allah's Apostle saw him he said, "This man appears to have been frightened." When he reached the Prophet he said, "My companion has been murdered and I would have been murdered too." Abu Basir came and said, "O Allah's Apostle, by Allah, Allah has made you fulfill your obligations by your returning me to them (i.e. the Infidels), but Allah has saved me from them." The Prophet said, "Woe to his mother! what excellent war kindler he would be, should he only have supporters." When Abu Basir heard that he understood that the Prophet would return him to them again, so he set off till he reached the seashore. Abu Jandal bin Suhail got himself released from them (i.e. infidels) and joined Abu Basir. So, whenever a man from Quraish embraced Islam he would follow Abu Basir till they formed a strong group. By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties. The people of Quraish sent a message to the Prophet requesting him for the Sake of Allah and Kith and kin to send for (i.e. Abu Basir and his companions) promising that whoever (amongst them) came to the Prophet would be secure. So the Prophet sent for them (i.e. Abu Basir's companions) and Allah I revealed the following Divine Verses:

"And it is He Who Has withheld their hands from you and your hands From them in the midst of Mecca, After He made you the victorious over them. . . . the unbelievers had pride and haughtiness, in their hearts . . . the pride and haughtiness of the time of ignorance." (48.24-26) And their pride and haughtiness was that they did not confess (write in the treaty) that he (i.e. Muhammad) was the Prophet of Allah and refused to write: "In the Name of Allah, the most Beneficent, the Most Merciful," and prevented the Mushriks from visiting the Ka'ba.

Narrated Az-Zuhri: Urwa said, "Aisha told me that Allah's Apostle used to examine the women emigrants. We have been told also that when Allah revealed the order that the Muslims should return to the pagans what they had spent on their wives who emigrated (after embracing Islam) and that the Mushriks should not. keep unbelieving women as their wives, 'Umar divorced two of his wives, Qariba, the daughter of Abu Urhaiya and the daughter of Jarwal Al-Khuza'i. Later on Mu'awlya married Qariba and Abu Jahm married the other."

When the pagans refused to pay what the Muslims had spent on their wives, Allah revealed: "And if any of your wives have gone from you to the unbelievers and you have an accession (By the coming over of a woman from the other side) (Then pay to those whose wives have gone) The equivalent of what they had spent (On their Mahr)." (60.11)

So, Allah ordered that the Muslim whose wife, has gone, should be given, as a compensation of the Mahr he had given to his wife, from the Mahr of the wives of the pagans who had emigrated deserting their husbands.

We do not know any of the women emigrants who deserted Islam after embracing it. We have also been told that Abu Basir bin Asid Ath-Thaqafi came to the Prophet as a Muslim emigrant during the truce. Al-Akhnas bin Shariq wrote to the Prophet requesting him to return Abu Basir.

The Issue of Taqleed and Madhhabs
by Abû 'Aaliyah

Prologue

The Goal of the Muslim
Shaykh Muhammad ’Eed ’Abbaasee, hafidhahullaah, said:

"Our view is that it is upon every Muslim to follow that which Allaah, the Most Perfect, commanded in His Book and in the Sunnah of His Messenger sallallaahu ’alayhi wa sallam. This is the purity of Islaam and the true reality of faith. No Muslim can ever be displeased with following what comes from Allaah and His Messenger; as He, the Most Perfect, said:

"The only saying of the Believers, when they are called to Allaah and His Messenger sallallaahu ’alayhi wa sallam to judge between them, is: We hear and we obey. They are the ones that are successful."
[Soorah an-Noor 24:51].

And Allaah said concerning the Hypocrites:

"And when it is said to them: Come to what Allaah has revealed and to the Messenger; you see the Hypocrites turn away from you in aversion."
[Soorah an-Nisaa 4:61].

As well as other Verses like this.

So following the Book and the Sunnah is obligatory, and it should be made the fundamental goal for every Muslim; this is the path that should be traversed. However, the people are of differing types with regards to understanding and comprehension. So from them is the ignorant one (jaahil) who does not understand the meanings of the Glorious Book and the noble hadeeth ; nor does he have the ability to deduce [rulings] from them; nor can he comprehend what is sought from them. From them is the scholar who has understanding (fiqh) of the Verses and the hadeeth and is aware of what rulings can be deduced from them; he has the ability to deal with the apparent differences between them; and he understands the Arabic language and its ways. And from them are those that are [at a level] between this. They are not ignorant; nor do they have the understanding to derive rulings; nor do they have the ability to understand what is being indicated to by the text; rather, they have some knowledge, awareness, understanding and contemplation. However, they do not reach the level of the scholar and the one who has penetrating insight of the Book and the Sunnah. So these are the levels of the people; and between them there are many varying grades. The scholars call the first type of people muqallidoon, the second type are technically referred to as mujtahidoon, and the third type are technically referred to as muttabi’oon."

Many scholars, however, refer to only two catagories; the mujtahid and the muqallid. And just as the mujtahidoon vary in their levels, then so do the muqallidoon; some being closer to being muttabi’oon than others.

The Four Imaams are from the Best of Scholars

From the greatest of the scholars of this Ummah are the four Imaams; Abu Haneefah, Maalik ash-Shaafi’ee and Ahmad bin Hanbal, rahimahumullaah.

Ibn ’Abdul-Haadee, rahimahullaah, said:

"Allaah, the Exalted, is the One who selects from His creation. He creates and selects whatever He wills. So He selected Aadam and his progeny from all of the worlds. He selected from them Prophets and Messengers. And He selected from them [the Prophet sallallaahu ’alayhi wa sallam ]; the leader of all the children of Aadaam. He then selected for him his Companions; giving them excellence over the rest of the Believers. He selected them to be the inheritors and successors, making them the best of the followers. He raised from amongst them a people whom none equalled in the worlds. From them were the four Imaams, the Imaams of Islaam; beacons for mankind; whose verdicts and sayings are famous in all the world. He made their scholarship something that the people have agreed upon. Their remembrance is widespread in the [various] cities and countries, and their knowledge shines brightly in the various provinces."

The Issue of Ijtihaad and Taqleed

Shaykh Muhammad ’Eed ’Abbaasee said:

"The obligation upon the people of the first type is to make taqleed of any scholar of the Book and the Sunnah , who is reliable in his knowledge and Religion. The obligation upon the second type of people is to make ijtihaad in understanding what is indicated by [the texts of] the Book and the Sunnah, and [then] to follow it and to direct the people upon it. The obligation upon the third type is to make ittibaa’ (lit. follow) of the Sharee’ah evidences that they are aware of, from the statements of the scholars. And whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him, except in cases of necessity ... Whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful for him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof for this is that the basic principle (asl ) upon everyone is to make ittibaa’ of the Book and the Sunnah , if they have the ability; just as Allaah, the Most Perfect, said:

"Make ittibaa’ of what has has been sent down from your Lord, and do not make ittibaa of friends and protectors other than Him."
[Soorah al-A’raaf 7:3].

"Take what the Messenger gives you, and abstain from that which he prohibits you."
[Soorah al-Hash 59:9].

So if the Muslim does not have the ability to understand the Book and the Sunnah and to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability for this, then he descends to the lowest level; which is taqleed. And this is when he enters into Allaah, the Exalted’s, saying:

"Ask the people of knowledge if you do not know."
[Soorah an-Nahl 16:43]."

In summary:
Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"And that which the majority of the Ummah are upon is that ijtihaad is permissible in general and taqleed is permissible in general. Ijtihaad is not obligated upon everyone whilst taqleed forbidden; neither is taqleed obligated upon everyone whilst ijtihaad forbidden. Rather, ijtihaad is permissible for the one who has the ability, and taqleed is permissible when ijtihaad cannot be performed."

The Permissible and Prohibited forms of Blind Following

The following discussion uses the two-type classification of people; mujtahidoon and muqallidoon. So as regards blind-following (taqleed), there is a permissible form and a prohibited form:
The Permissible form of Blind Following
There are two cases where taqleed is permissible:-

1. For the ’aamee who does not have the ability to acquire knowledge of the Sharee’ah ruling by himself; so taqleed is obligatory upon him.

2. The mujtahid when he encounters a new situation for which an immediate solution is required, but it is not possible for him to research into the matter; so in this case he is permitted to perform taqleed.

An elaboration of the first case
Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the common person (’aamee) who, if he does not follow the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic, said:

"Ask the people of knowledge if you do not know."
[an-Nahl 16:43].

And taqleed is not done to just anyone. Rather, it is done to one who is acredited with knowledge and piety; and he is known to the people for this."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"When a Muslim is faced with a problematic situation, he should seek a verdict from one whom he believes will give him a verdict based upon what Allaah and His Messenger have legislated; whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim to blindly follow a particular madhhab from the scholars in all that it necessitates and informs. Rather, every person’s saying is taken or left, except that of the Allaah’s Messenger sallallaahu ’alayhi wa sallam. To follow the madhhab of a particular individual because of an inability of knowing what has been legislated, is from that which is permissible; it is not from that which is obligatory upon every individual - if they have the ability to know what has been legislated without this path of blind-following (taqleed]. So each individual should fear Allaah as much as he is able, and seek knowledge of what Allaah and His Messenger have ordered; doing what is commanded and keeping away from that which is forbidden."

An elaboration of the second case
Shaykhul-Islaam Ibn Taymiyyah said:

"As for the one who has the ability to perform ijtihaad, is it permissible for him to do taqleed? About this there is a difference of opinion, with the correct opinion being that it is permissible in cases where he is unable to perform ijtihaad; either due to the proofs being similar, or due to a time constraint in being able to perform ijtihaad, or due to the proof not being apparent to him. So in cases where he is unable, the obligation of ijtihaad is lifted from him due to this inability."

Does the person who asks a scholar have to necessarily ask for a proof
Al-Khateeb al-Baghdaadee, rahimahullaah, said:

"As for one to whom taqleed is permissible, then it is for the common person (’aamee) who does not know the path [to arrive at] the Sharee’ah rulings. So it is permissible for him to do taqleed of a scholar and act upon his saying ... And it has been stated by one of the Mu’tazilah who said: It is not permissible for the common person to act upon the saying of a scholar until he knows the reason (’illah) behind the ruling. So when he asks a scholar, he should ask him so that he knows how the ruling came about. So when he knows and grasps this, he should then act upon it. [Al-Khateeb said]: This is wrong, since there is no way for a common person to know and grasp this, except after gaining fiqh (understanding) for many years and mixing with the scholars for long periods of time ..."

The Prohibited form of Blind Following
Ibn al-Qayyim, rahimahullaah, said about the prohibitted types of taqleed:

"It is of three types:- Firstly: totally turning away from what Allaah has revealed, but rather being satisfied with the taqleed of one’s for-fathers. Secondly: doing taqleed of someone when you do not know whether that person is from those whose saying can be taken. Thirdly: doing taqleed after the proofs have been established and it becomes apparent that the evidence contradicts the view of the one to whom taqleed is done."

Imaam Ahmad bin Hanbal, rahimahullaah, said:

"How strange it is that a people who know the chain of narration of a hadeeth (isnaad) and its authenticity, yet still they follow the opinion of Sufyaan [ath-Thawree]; even though Allaah, the Exalted, said:

"Let those beware, who oppose the command of the Messenger, lest some trial (fitnah) befalls them, or a painful punishment is inflicted upon them."
[Soorah an-Noor 24:63].

Do you know what the fitnah is? The fitnah is shirk! Since the rejection of some of his sayings could cause something of deviation to enter the heart, and thus be destroyed."

Shaykh ’Abdur-Rahmaan ibn Hasan, rahimahullaah, said:

"In the words of Imaam Ahmad, rahimahullaah, is an indication that doing taqleed before the proofs reach a person is not blameworthy. Rather, the one who is to be censured is that person to whom the proofs reach, yet he opposes them due to [adhering to] the saying of his scholar."

Following a particular Madhhab

Some verdicts and sayings of the scholars concerning following madhhabs:

1. When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?

Shaykh Muhammad ibn Saalih al-’Uthaymeen responded:

"If what is intended by sticking to a madhhab is that a person sticks to that madhhab, and turns away from everything else; whether the correct view lies in his madhhab or another madhhab - then this is not permissible, and is from the blameworthy and bigoted partisanship. But if a person ascribes to a particular madhhab in order to benefit from its principles and guidelines, but he refers it back to the Book and the Sunnah; [such that] if it becomes clear to him that the preferred view lies in another madhhab, he then adopts that view - then there is no problem with this."

2. Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab rather, it is upon him to take the ruling from the evidence if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reaced the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabsand making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab. So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an obligation."

3. Shaykh Muhammad ibn ’Abdul-Wahhaab, rahimahullaah, said:

"If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they - Abu Haneefah, Maalik, ash-Shaafi’ee and Ahmad, radiallaahu ’anhum ajma’een - were all agreed upon this fundamental principle ... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it, since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Sharee’ah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs (at-ta’assubul-madhaahib) and leaving off following the proof."

4. Shaykhul-Islaam Ibn Taymiyyah was asked to explain Najmud-Deen Ibn Hamdaan’s saying: Whoever clings to a madhhab is to be criticised if he opposes it without a proof, or taqleed, or any other excuse.

Ibn Taymiyyah, rahimahullaah, responded by saying: "Two things are intended by this [saying]:- Firstly: That whoever clings to a specific madhhab, then acts in opposition to it; without making taqleed of the fatwaa of another scholar, nor does he use an evidence as a proof which would necessitate opposing this, nor due to any other Sharee’ah excuse which makes it permissible for him to do what he has done - then such a person is a follower of his whims and desires; acting without [making] ijtihaad or taqleed; and doing something forbidden without a Sharee’ah excuse. So this is evil; this is what Shaykh Najmud-Deen intended, and there is a text from Imaam Ahmad and others that it is not for anyone to believe a thing to be obligatory or forbidden, then, merely based upon whims and desires, believe that it is not obligatory nor forbidden ... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this."

Conditions for following a Madhhab

Certain conditions must be adhered to when following a particular madhhab:-

Firstly: To believe that infalibility belongs only to the Prophet sallallaahu ’alayhi wa sallam; all other people after him are fallible and make mistakes:

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"It has been established in the Book, the Sunnah and theijmaa’ that Allaah, the Most Perfect, obligated upon the creation obedience to Him, and obedience to His Messenger sallallaahu ’alayhi wa sallam. It is not obligatory upon this Ummah to obey anyone in particular in all that he may commands and prohibits, except the Messenger sallallaahu ’alayhi wa sallam; to the extent that the most truthful of this Ummah and the most virtuous after its Prophet [i.e. Abu Bakr] said: "Obey me in what is obedience to Allaah. But if I disobey Allaah, then there is no obedience to me upon you." They are all agreed that there is no single person who is infallible in all that he may order or prohibit, except for Allaah’s Messenger sallallaahu ’alayhi wa sallam. That is why more than one of the scholars have said: "Every person’s saying can be taken or left, except for Allaah’s Messenger sallallaahu ’alayhi wa sallam." And the four Imaams, may Allaah be pleased with them, all forbade the people from blindly following them in all that they may say; and this was an obligation upon them [to do]."

Secondly: That the intended goal should be to follow the Book and the Sunnah, and not to merely follow the opinions of the scholars of the madhhab. Therefore in any issue, if it becomes clear that the preferred view, along with its proofs, lies in other than his madhhab, he must follow the proof and not reject it.

Imaam ash-Shaafi’ee, rahimahullaah, said:

"The Muslims are united that if a Sunnah of Allaah’s Messenger sallallaahu ’alayhi wa sallam is made clear to someone, then it is not lawful for him to leave it for the saying of anyone else."

Thirdly: That forming allegience (walaa) or enmity (baraa) based upon following a particular madhhab is forbidden. Indeed no one should be particularised with an increase of love and allegiance merely because he has adopted the same madhhab.

Fourthly: Whoever leaves the position of his madhhab, due to following his whims and desires, or for seeking convenience, has done something forbidden - and the words of Ibn Taymiyyah have preceeded concerning this.

Refer also to the following
1. Jaami’ Bayaanul-’Ilm (2/102-120) of Imaam Ibn ’Abdul-Barr.

2. Majmoo’ Fataawaa (2/220-226) of Ibn Taymiyyah.

3. Adwaa‘ul-Bayaan (7/316-319) of Imaam ash-Shanqeetee.

4. Fataawaa lil-Lajnatid-Daa‘imah (5/22-44) headed by Shaykh Ibn Baaz.

5. Hadeeth Hujjatun bi Nafsihi (pp.94-95) of Shaykh al-Albaanee.

6. Al-Usool min ’Ilmil-Usool (pp.99-104) of Shaykh Ibn al-’Uthaymeen.

7. Muntaqaa min Fataawaa (5/362-368) of Shaykh Saalih a

http://www.islaam.net/main/display.php?part=full&category=74&id=42

Mullah Umar

PART I
FAMILY BACKGROUND AND BIRTH
Ameer-ul-Mumineen Mulla Muhammad Umar Mujahid belongs to a respected family of religious
scholars. His family is renown for the religious services offered by it for centuries. His full name is

Muhammad Umar Mujahid bin Maulwi Ghulam Nabi Akhwand bin Mulla Muhammad Rasool
Akhwand bin Mulla Muhammad Ayaz Akhwand. He belongs to a well-known branch of the Hootak
tribe, which has been living in Kandahar for about a hundred years. Mulla Muhammad Omar was born
in 1960 in the 'Noori' village in Kandahar Province. Kandahar used to be the capital of the
Indo-Subcontinent when it was justly ruled by the great Afghan Mujahid conqueror, Ahmad Shah
Abdali. Mulla Umar's father, Maulwai Ghulam Nabi, was a religious scholar and the Imam at a
mosque in Noori. His predecessors lived in the province of Zabul, in the districts of Shakay and
Beirut, where, even today, a water stream is remembered by the name of one of Mulla Umar's
respected elders. Mulla Umar's family has produced religious scholars in every generation, who have
rendered countless services to Islam for centuries. His family is well known to have a great fervour for
Islam. Almost all of his predecessors have been religious scholars, rendering religious services in the
southern provinces of Kandahar, Zabul and Uruzgan. The people of Afghanistan have consulted his
elders for centuries, seeking guidance on religious, economical and social issues.
ORPHAN AT THE AGE OF THREE
Mulla Omar was just three when his father, Maulwi Ghulam Nabee Akhwand, passed away at the age

of forty. He was the only child of his parents. His younger brother and three elder sisters had passed
away at a young age. Therefore, after his father's demise, he was not only an orphan but also the only
child of his mother. Who could have thought at that time that this poor boy would go on to become
the Ameer-ul-Mumineen of Afghanistan and a symbol of bravery, valour, patience, humbleness and
Jihad in the Way of Allah (SWT)? After his father's death, his eldest paternal uncle, Maulwi
Muhammad Anwar, married his mother and remains the head of the family. Allah (SWT) gave the
family three sons and four daughters, who are still alive and waging Jihad in the Way of Allah (SWT).
One of his brothers was martyred in 1998 when a massive bomb went off outside his office in
Kandahar.

It was an assassination attempt on his life planned by both the CIA and the Northern Alliance
Commander, Ahmad Shah Masood, who by the will of Allah (SWT), was assassinated on 9
September 2001. Other paternal uncles of Mulla Umar are Haji Mulla Muhammad Hanafiyyah
Akhwand, Haji Mulla Muhammad Jumma Akhwand and Haji Mulla Muhammad Wali Akhwand. All
of his uncles are known to have great fear of Allah (SWT) but Mulla Wali

Muhammad Akhwand stands out for his excessive prayers and remembrance of Allah (SWT). All his
family members live under the same roof with love and unity. The young men in the family are all
participating in Jihad and are sacrificing their life and wealth to rid the world of Disbelief and Evil.
ISLAMIC EDUCATION
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Mulla Umar received primary education from his benign guardian, loving stepfather and generous
uncle, Maulwi Muhammad Anwar, who was a religious scholar and Imam at a mosque in the Beirut
district of the Uruzgan province where he taught a mass of religious students. Other than his under
his uncle, he studied the Quran, Hadith and Fiqh from many accomplished scholars whose names are
not available. For a period he also remained a student of his other uncle, Mulla Muhammad Jumma
Akhwand.
FAMILY HOUSE, LAND AND ESTATE
Mulla Muhammad Umar's family, a family of tribal scholars, never went after the attractions of this
world. Instead they chose to devout their lives for the propagation of Islam and the imparting of

religious knowledge. Their lives are a living symbol of patience and gratefulness towards Allah
(SWT). Upholding the name of Islam and following its laws staunchly were goals superior to all
worldly gains. Wealth and material possessions were never able to weaken their resolve. It was due to
this disregard for the luxuries and life of this world that neither Mulla Umar nor any of his uncles own
any houses, land or estates.
MARCHING TOWARDS THE BATTLEFIELDS AT EIGHTEEN

It was 1978CE (1398 AH) and Mulla Umar was studying the highest-level book of the Hanafi school,
the 'Hidayah', when Afghanistan was stormed by Communist aggressors, followed by the Soviet Red
Army in December 1979. Thousands of young Muslims with the fear of Allah (SWT) and honour,
decided to quell the Red insurgence. Among these soldiers of Allah (SWT) was an energetic young
man of no more than eighteen years of age: Mulla Muhammad Omar. Filled with religious fervor and
love for Islam, he took up weapons and headed for the battlefield. At the height of his youth, he
stepped forward against the disbelievers and terrorised their ranks. He had resolved to revive the
forgotten duty of Jihad that Allah (SWT) and his Prophet Muhammad (SAWS) adored so much and
whose real meaning was bygone for the Muslim Ummah. He actively participated in the Jihad from
the very beginning and it was then that the foundations of the Taliban Islamic Movement and the
Islamic Emirate of Afghanistan were laid, which were to serve as the source of light, hope and life for
the dejected Muslim Ummah drowned in the darkness of apathy. It was, in effect, the beginning of
the Islamic renaissance.
INJURIES SUSTAINED IN URUZGAN DURING JIHAD

At the onset of the Jihad against the Communists and the Russians, he was fighting the enemies of
Allah (SWT) in the Beirut district of Uruzgan Province. It was whilst he was wrecking the ranks of
the disbelieving invaders that he sustained serious injuries on two occasions. The first time was when
his leg was badly inured by rocket shrapnel and the second time was when he came under intense
machinegun fire, which left his body riddled with bullets. He received medical treatment for the
extreme wounds inflicted on his body, which, though they wounded his body, never scratched his
incessant will to wage Jihad against the forces of Satan. Soon, by the grace of Allah (SWT), he
regained his health and was back in the battlefield to devastate the enemies of Allah ( SWT).

His valour and gallantry filled the enemies with terror and his ceaseless attacks on the Communists raised alarm. His experienced and perceptive uncle anticipated the designs and conspiracies of the Communists and advised him to move the centre of his guerrilla operations to the South-Western
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district of Panjwai. Another reason for selecting this area was that the Kandahar-Herat highway
passed through this district, which was a crucial supply line for the Communists. This busy road was
an excellent target for guerrilla activities, so Mulla Umar moved his unit of Mujahideen to Panjwai.
His excellence as a leader, competence as a tactician and unmatched fearlessness made him emerge as
an exemplary guerrilla commander. His fellow Mujahideen admired him for his humble ways, good
manners and virtuosity, whereas the oppressed Afghans adored him for being an honest and generous
man. On the other hand, his presence was a nightmare for the Communists and the Russians. He paid
occasional visits to his parents in Uruzgan during this period of Jihad.
GETTING INJURED FOR THE THIRD TIME

It was during the period when he was fighting the Russians in the area of Sangsar, that he was badly
injured for the third time, in an intense encounter with the Soviets. This time he sacrificed his right
eye in the Way of Allah (SWT). His companions said that he was taken to a hospital in Quetta,
Pakistan, due to the severity of his injury. After surgery, he was advised by the doctors to make
Tayammum (ablution without water) instead of making Wudu (ablution with water) since water
could have aggravated his wounds. Against the doctors' advice, he always used water for ablution and
never prayed without proper Wudu. He used to say: "It is not possible for me to stop making Wudu
for such minor wounds."
ON THE SIXTEENTH RPG, IT WENT UP IN FLAMES

Mulla Umar's companions during the Jihad against the Soviets and Communists included the
Talibans' first and foremost Commander-in-Chief, Shaheed Mulla Muhammad (RA), Shaheed Mulla
Naik Muhammad (RA), Shaheed Mulla Borjan (RA) and famous commanders, Mulla Bradar, Mulla
Yaranah, Mulla Ubaidullah and Mulla Akhwandzadah. At that time he was associated with Maulwi
Nabi Muhammad's group, Harakat-ul-Inqelab-al-Islami. He was the group's local commander and a
sure shot with the RPG-7 (antitank weapon). Refreshing his memoirs of those days, one of his old
time friends described an encounter with Russian armour. It was in the district of Panjwai where the
Mujahideen under Mulla Umar's command were fighting the Russians. One of the Russian tanks was
expertly hidden in the terrain and had inflicted substantial damage on the Mujahideen. This tank had
martyred many of the Mujahideen therefore imposing on them considerable pressure. The tank was
placed in its position with such skill thereby making it lethal for the Mujahideen to target. In order to
tackle this hurdle and to ensure the safety of his fellow Mujahideen, Mulla Umar took the challenge.
Armed with a RPG launcher and a supply of rockets, he moved to a position from where he could
attack the menacing armour. He fired a sequence of rockets on the tank and at last, on the sixteenth
RPG, by the will of Allah ( SWT) it went up in flames.
INTERACTION WITH THE WORLD DURING JIHAD
During the Jihad neither Mulla Umar nor any of his family members migrated to Pakistan, Iran or any

other country. They stood firm and chose to defend their faith and honour at the cost of their lives and
wealth. On the rugged mountains they made their stand and from here they swooped on the Red
Soviet Bear. During 14 years of Jihad against the Russians and after their defeat, Mulla Umar rarely
travelled outside Afghanistan except for receiving medical treatment in the border town of Quetta. It
was common practice among Afghan commanders to visit Pakistan every year and enjoy the luxuries
of city life while they consulted their supporting governments and received aid. Mulla Umar, on the
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contrary, never made any such trips, which probably saved him from foreign influence and prejudice.
Being a low-level commander, the needs of his unit were fulfilled locally and never demanded his
absence from the battlefield. This turned out to be truly beneficial for the future of Islam and Jihad.
Fortunately for the Muslim Ummah, all throughout his life he was exposed to only two elements: pure
Islamic education and practical Jihad in the way of Allah (SWT). These exemplary fourteen years of
his life are filled with purpose, chivalry, courage, vigour and perseverance in the way of Allah (SWT).
Allah (SWT) willed for him a country life filled with Islamic knowledge and Jihad battlefields. The

Almighty never exposed him to the outside world filled with greed, egocentricity and corruption. He
was gifted with a true understanding of Islam and Shariah (Islamic laws), which, upon
implementation, transformed war torn Afghanistan into a depiction of the Islamic society during the
time of the Prophet Muhammad ﷺ and his Companions (RAAH).
MARRIAGE AND RETURN TO EDUCATION

After the defeat and subsequent evacuation of the Soviet forces from Afghanistan, Mulla Umar went
back to his religious studies. In a quiet and simple fashion, he got married at the age of 31. Allah
(SWT) blessed him with two sons, Yaqub and Idris. There have been reports of Yaqub's martyrdom
in the recent barbaric bombing by the Americans on Kandahar. While the Mujahideen commanders
initiated a power struggle for Kabul, he started to teach at the local mosque.
POST-COMMUNIST ERA

With the passage of time, the post Communist era in Afghanistan saw even more destruction and
oppression perpetrated by the so-called Mujahideen leaders. As the situation of law and order
deteriorated, and the honour and property of the common man became even more insecure, the
Afghans became dismayed with the power hungry commanders. Most of these commanders were
Communists who had infiltrated the ranks of the Mujahideen to take advantage of their success. It
was the survival of the fittest and the weak had no one to turn to for justice. The honour and chastity
of women was neither safe inside their homes nor outside. Sick women were abducted from hospitals,
never to be seen again. Parents smuggled their young sons to Pakistan just to save them from the
paedophile commanders. The Governor of Kandahar, Gul Agha, married a boy in a well-set and
publicised wedding. After every few kilometres was a commander's check post set up to dispossess
the people of their livelihood and honour. Robbery and looting was commonplace. Human life
became so cheap that people were killed on minor issues. Homes and businesses were ransacked and
burned down. Allah (SWT) earth's was ravaged and plundered; there was no peace and all hopes of
tranquillity were at an end. Then it seemed the blood of the Martyrs and the fruits of Jihad were going
to be lost.
The following account was received from a reliable source and it unveils the Satanic face of the post
Russian era commanders in Afghanistan:

A man was travelling in the province of Kandahar when he was stopped at a looting point set up by a
Communist commander. When the poor man was harassed for money, he asked the commander's men
why they were looting him and if Allah (SWT) and His Prophet, Muhammad (SAWS), had permitted
them to do so. They said they would ask Allah (SWT) and Muhammad (SAW). He was taken inside
the check post and one of the harassers addressed a satanic clean-shaven man as Allah (SWT) and
asked if he had given him permission to loot the poor man. The man replied yes. Then another ugly
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clean-shaven man was addressed as the Prophet Muhammad (SAW), who also granted their claim. Then the commander's men told the unfortunate man to hand over his money as he had witnessed Allah (SWT) and the Prophet Muhammad (SAWS) affirm their demand.
STARTING THE TALIBAN ISLAMIC MOVEMENT

Mulla Muhammad Umar's heart bled as he saw the misery of the Afghans. It was unbearable for him to sit in his mosque and teach while the land of Jihad was transformed into a living hell for his people. Islam was kicked aside by the commanders and the sanctity of Muslims were torn. Afghanistan was burning and the West warmed hands over it.

It was in 1993-94; at the age of 33, that Mulla Muhammad Umar Mujahid, with a group of around
15-30 religious students started the Tehreek-al-Islami-at- Taliban (the Taliban Islamic Movement).
They attacked the local commanders' check posts in Kandahar and after securing them, took the
border town of Spin Boldak in an amazing operation. After securing the area in and around Kandahar,
they implemented the Shariah Laws and chased the Communists out of the province. More students
joined them and the people welcomed the Taliban everywhere they went. Soon the oppressed people
of other provinces invited them and the Taliban answered to their requests. One after the other, the
Taliban took over the provinces of Afghanistan and by implementing Shariah, restored peace and
order.

In 1996, the Taliban took over Kabul and Mulla Muhammad Umar was unanimously accepted as the
'Ameer-ul-Mumineen' (the Leader of the Believers) of Afghanistan. Thus the Islamic Emirate of
Afghanistan came into existence.
CONCLUDING GLIMPSE OF HIS CHARACTER

Once a delegation of guest came to visit Mulla Umar. Fresh bread, cream, tea and other delicacies
were brought for the guests and they all began to eat heartily. All except Mulla Umar that is. He
refused to touch the cream or the bread. His guests ushered him to eat with them but he refused. His
advisors also urged him to eat with the guests, indicating that there was nothing wrong with him
eating this food since it had not been brought especially for him; it was brought for the guests and he
was the host. He still refused. A few moments later, a worker brought in a bowl of plain soup
together with some hard, stale bread. Mulla Umar proceeded to break the hard bread with his hands
and eat it with the soup. Upon being asked the reasons for his refusal to eat the cream, Mulla Umar
said: "When the lowest person in my country eats this food, then I will eat it."

[video:http://vimeo.com/2969043]

120,000 Ottoman soldiers, out gunned and ill prepared for winter conditions, were driven to their fate, not only at the hands of Russian heavy artillery, but, to frostbite under the command of Enver Pasha, a Union and Progress Party figure (İttihat ve Terakki Cemiyeti). Thousands perished on The Allahuekber mountains without firing a single shot. This was one of the many methods employed by Enver and other masons to weaken the Ottoman Empire. Footage by occupying Russian forces.

Only 40,000 survived

One of the most important sources about the Sarıkamış Campaign is the memoirs of Köprülülü Şerif Bey. He mentions that they did not even possess a proper map of the region.

In his memoirs, Şerif Bey writes: “Let us make up our mind about this: For us, Sarıkamış has not only been a great lesson, but also a bright chapter of our history. Future generations should know that we met this fate because we sought salvation following a wrongly created man. History has witnessed that a great Turkish army has fought due to the greed of an ignorant and mad commander.”

“OSMANLI troops fought on the top of tall mountains under snowstorm against the artillery of an enemy of centuries and they were completely annihilated, but not a single soldier has ever turned his back to his nation… ın Sarıkamış, there was no panic.”

[1915]

Taken from Yursil Blog

Born in the Ottoman Principality of Wallachia, Romania in 1435 AD, he was known as Radu al III-lea cel Frumos to his Romanian countrymen, Yakışıklı Radu Bey to the Turks, Radu al-Wasim to the Arabs, and Radu the Handsome in English. This ally and childhood friend of Sultan Mehmet II was instrumental in the conquest of Constantinople for Islam. Radu’s participation in that conquest ensured that Mehmet II would go down in history as “Fatih,” or “Conqueror.”

Radu was the Ottomans’ secret weapon against the Safavids to the East and the Serbs, Romanians and Hungarians to the West. The Muslim world owes much to this hero of Islam, yet they recorded little other than cursory references to him, perhaps for fear of taking away from Fatih Sultan Mehmet’s limelight. The Byzantines recorded Radu as a reviled despot due to their hatred for his conversion to Islam and instrumental role in ending the Byzantine Empire.

Yet, this Ottoman general had a greater war, a war against darkness. He hunted the very progenitor of the vampire legend who impaled his enemies and drank their blood – Vlad al III-lea Ţepeş, also known as Vlad Drăculea, who would go down in infamy as, simply, Dracula. The character of Professor Abraham Van Helsing was no more than a figment of Bram Stoker’s terrifying imagination, but Sultan Mehmet II and Radu cel Frumos were perhaps the first and only true vampire hunters in history.

Read more @ Suhaib Webb

Praise be to Allaah.

1. Allaah described His awliyaa’ (close friends) as having two characteristics: Eemaan (faith) and Taqwa (piety, awareness of Allaah). Allaah says (interpretation of the meaning):

“No doubt! Verily, the Awliyaa’ of Allaah [i.e., those who believe in the Oneness of Allaah and fear Allaah much and love Allaah much], nor fear shall be upon them nor shall they grieve, - those who believe (in the Oneness of Allaah) and used to fear Allaah much” [Yoonus 10:62-63]

2. The true awliyaa’ of Allaah do not go against what the Prophet (peace and blessings of Allaah be upon him) brought. The Prophet (peace and blessings of Allaah be upon him) warned against innovated matters in religion, because Allaah has perfected His religion and completed His favour upon His slaves. Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3].

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not a part of it, will have it rejected.”

3. Therefore one can distinguish between the walee (close friend) of Allaah and the walee of the Shaytaan, by looking at the person’s character, behaviour and religious commitment – does he pray regularly in jamaa’ah in the mosque, for example? Does he avoid wrongfully consuming people’s property? Does he avoid going against Islam by either adding or taking away anything? And so on…

4. It is not permissible for a Muslim to innovate any dhikr to recite regularly or to tell others to do so – such as awraad/wird, ma’thooraat or du’aas. The adhkaar that were reported in the saheeh Sunnah are sufficient for this, otherwise a person is an innovator or one who calls others to bid’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not a part of it, will have it rejected.” (Narrated by Al-Bukhaari, 2550; Muslim, 1718). According to a report narrated by Muslim: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam) will have it rejected.”

Ibn Rajab Al-Hanbali (may Allaah have mercy on him) said:

“This hadeeth represents one of the most important principles in Islam. It is like a scale against which the external appearances of deeds are measured, just as the hadeeth “Actions are but by intention” is the scale against which the inner motivations of actions are measured. Just as every deed which is not done for the sake of Allaah will bring no reward for the one who does it, so also every deed which is not in accordance with the way of Allaah and His Messenger will be rejected and thrown back at the one who does it. Anyone who innovates new things in the religion and does things for which Allaah and His Messenger have not granted permission, this is not a part of the religion at all.” (Jaami’ al-‘Uloom wa’l-Hukam, 1/180).

Al-Nawawi (may Allaah have mercy on him) said:

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).

5. Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:

“No doubt adhkaar and du’aa’s are among the best forms of worship, and worship is one of the matters in which there is no room for personal opinions – we have to follow what the Prophet (peace and blessings of Allaah be upon him) did and taught, not our own whims and desires or innovations. The du’aa’s and adhkaar of the Prophet (peace and blessings of Allaah be upon him) are the best that anyone could find. The one who follows this way will be safe and sound, and the benefits and positive results that he will gain are beyond description. Any other du’aa’s and adhkaar may be haraam or they may be makrooh; they may involve shirk even though most people do not realize that – the details of this would take too long to explain here.

No one has the right to teach the people any kinds of du’aa’s or adhkaar apart from those that are mentioned in the Sunnah, or to make it a kind of regular worship which he expects the people to do regularly as they do the five daily prayers – this is the innovation in religion which Allaah does not allow… As for adopting a wird or regularly reciting a dhikr that is not prescribed in sharee’ah, this is one of the things that is not allowed. The du’aa’s and adhkaar prescribed by sharee’ah are the best that anyone could ever hope to find, and no one ignores them in favour of newly-invented, innovated adhkaar except one who is ignorant, negligent or a wrongdoer.” (Majmoo’ al-Fataawa, 22/510-511).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Praise be to Allaah.

Who was Ibn ‘Arabi?

He was a prominent Sufi; in fact he was an extreme Sufi. His name was Muhammad ibn ‘Ali ibn Muhammad al-Taa’i al-Andalusi. The scholars have told us about him in response to a question which was put to them. The question was as follows:

What do the imaams of the religion and the guides of the Muslims say about a book which has been circulating among the people, the author of which claims that he wrote it and distributed it to people by permission of the Prophet (peace and blessings of Allaah be upon him) which was given to him in a dream which he claims to have seen? Most of this book contradicts what Allaah revealed in His Books and is opposed to what His Prophets said.

Among the things that he says in this book are: Adam was called insaan because in relation to the truth (Al-Haqq), he was like the pupil [insaan] of the eye, the part that can see.

Elsewhere he said: Al-Haqq which is transcendent is the physical creation which you can see.

Concerning the people of Nooh he said: if they had turned away from their worship of [their idols] Wudd, Siwaa’, Yaghooth and Ya’ooq, they would have lost more of Al-Haqq.

Then he said: Every object of worship is a manifestation of Al-Haqq. Those who know it, know it, and those who do not know it, do not know it. The one who has knowledge knows what he is worshipping and in what image the object of his worship is manifested. These many and varied manifestations are like the limbs of a physical image.

Then he said concerning the people of Hood: They reached a true state of closeness (to Allaah) and were no longer remote. The heat of Hell no longer affected them and they gained the blessing of closeness to Allaah because they deserved it. They were not given this delicious experience as a favour, but because they deserved it as a result of the essence of their deeds, for they were on a straight path.

Then he denied the idea of the warning against those of mankind against whom the word of punishment is justified.

Should the one who believes in what he says be denounced as a kaafir, or should we accept what he says, or what? If the person who listens to him is an adult of sound mind, and does not denounce him by speaking or in his heart, is he a sinner, or what?

Please explain to us clearly and with proof, as Allaah has taken the covenant from the scholars on that basis, for negligence [on the part of the scholars] causes a great deal of confusion to the ignorant.

(‘Aqeedah Ibn ‘Arabi wa Hayaatuhu by Taqiy al-Deen al-Faasi, p. 15, 16).

(The author) mentioned the response of some of the scholars:

Al-Qaadi Badr al-Deen ibn Jamaa’ah said:

The passages quoted, and other similar parts of this book, are bid’ah and misguidance, evil and ignorance. The religiously-committed Muslim would not pay any heed to them or bother to read the book to find out more.

Then he said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) could never give permission in a dream for something which goes against and contradicts Islam; on the contrary, this is from the evil insinuations or whispers of the Shaytaan and a trap whereby the Shaytaan is playing with him and tempting him.

His words about Adam, that he is the pupil of the eye, and his likening Allaah to His creation, and his remark that ‘Al-Haqq which is transcendent is the physical creation which you can see’ – if by ‘Al-Haqq’ he is referring to the Lord of the Worlds – is a clear statement of anthropomorphism [likening Allaah to His creation] and he has taken this notion to extremes.

With regard to his denial of what has been narrated in the Qur’aan and Sunnah concerning the warning: this makes him a kaafir in the view of the scholars of the followers of Tawheed.

His comments about the people of Nooh and of Hood is vain and false talk which deserves to be rejected. The best way of dealing with that is to destroy this and all other similar passages of his book, for it is no more than fancy words, an expression of baseless ideas and an attempt to introduce into the religion ideas that do not belong to it. The ruling on this is that it should be rejected and ignored. (Ibid., p. 29, 30).

Khateeb al-Qal’ah Shaykh Shams al-Deen Muhammad ibn Yoosuf al-Jazari al-Shaafa’i said:

Praise be to Allaah. His comment about Adam being called insaan is anthropomorphism [likening Allaah to His creation] and is a lie and falsehood. His belief that the idol-worship of the people of Nooh was valid is kufr. Anyone who says such a thing cannot be approved of. His comment that ‘Al-Haqq which is transcendent is the physical creation which you can see’ is false and contradictory, and it is also kufr. His comment that the people of Hood had reached a true state of closeness (to Allaah) is a lie against Allaah, and by saying this, he has rejected what Allaah said about them. His remark that they were no longer remote and that Hell became a blessing and a joy for them is a lie and a rejection of everything that was revealed to the Prophets; the truth of the matter is what Allaah said about that, that they (the people of Hood) will abide in the torment forever.

Concerning those who believe what he says – and he knows what he said – the same ruling applies to them as to him: that they are misguided kaafirs, if they have knowledge. If they do not have knowledge, then the person who says that out of ignorance should be told the truth and taught about it, and should be stopped if possible.

His denial of the warning to all people is a lie and a rejection of the consensus (ijmaa’) of the Muslims. No doubt Allaah will bring about the punishment. Islam offers definitive evidence that a group of sinners from among the believers will be punished, and the one who denies that is regarded as a kaafir. May Allaah protect us from wrong belief and denying the Resurrection. (Ibid., p. 31, 32).

Ibn Taymiyah said:

The Muslims, Christians and Jews all know something which is a basic principle of the Muslims’ religion: that whoever says of any human being that he is a part of God is a kaafir, he is regarded as a disbeliever by all these religions. Even the Christians do not say this, although their belief is a major form of kufr; no one says that the essence of creation is part of the Creator, or that the Creator is the creation, or that Al-Haqq which is transcendent is the physical creation which you can see.

Similarly, his remark that if the Mushrikeen turn away from idol-worship, they will have turned away from Al-Haqq to the extent that they have abandoned idol-worship, is obviously kufr according to the basic principle that is common to all the religions. For the religions are agreed that all the Prophets forbade idol-worship and regarded as disbelievers those who did that; the believer cannot be a believer unless he disavows himself of worshipping idols and of everything that is worshipped instead of Allaah. As Allaah says (interpretation of the meaning);

“Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone’” [al-Mumtahanah 60:4]

-- and he quoted other aayaat as proof -- then he said:

Whoever says that if the idol-worshippers give up their idols, they will have turned away from Al-Haqq to the extent that they have abandoned idol-worship, is an even worse kaafir than the Jews and Christians, and the one who does not regard them as kaafirs is an even worse kaafir than the Jews and Christians, for the Jews and Christians regard idol-worshippers as disbelievers, so how about one who says that the one who gives up idol-worship has turned away from Al-Haqq to the extent that he has abandoned idol-worship?! Let alone the fact that he says, The one who has knowledge knows what he is worshipping and in what image the object of his worship is manifested. These many and varied forms are like the limbs of a physical image and the energy in a spiritual image; nothing but Allaah is being worshipped in everything that is worshipped. He is an even greater kaafir than the worshippers of idols, for they only take them as intercessors and mediators, as Allaah says (interpretation of the meaning):

“ [The Mushrikeen say] ‘We worship them only that they may bring us near to Allaah’” [al-Zumar 39:3]

“Have they taken (others) as intercessors besides Allaah? Say: “Even if they have power over nothing whatever and have no intelligence?” [al-Zumar 39:43]

They acknowledged that Allaah is the Creator of the heavens and the earth, and the Creator of the idols, as Allaah says (interpretation of the meaning):

“And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely, they will say: ‘Allaah (has created them)’” [al-Zumar 39:38] (Ibid., 21-23)

Shaykh al-Islam also said:

When the faqeeh Abu Muhammad ibn ‘Abd al-Salaam came to Cairo and they asked him about Ibn ‘Arabi, he said:

He is a vile and evil shaykh who says that the world is eternal and does not see anything haraam in any sexual relationship.

He mentioned the belief that the world is eternal because this is what [Ibn ‘Arabi] believed, but this is well-known form of kufr and the faqeeh Abu Muhammad denounced him as a kaafir because of this. At that time Ibn ‘Arabi had not yet said that the universe was God or the universe was the image and essence of God. This is a greater form of kufr because those who say that the universe is eternal still believe that there had to be Someone Who brought it into existence, that from the One Who must exist comes that which may exist. Those shaykhs who met him [Ibn ‘Arabi] said that he was a liar and a fabricator, and that in his books such as al-Futoohaat al-Makkiyyah etc. there were lies which could not be concealed from any intelligent person.

Then he said:

I have not even mentioned one-tenth of what they mentioned about kufr, but people who do not know about them have been deceived by these ideas, just as they were deceived by the Baatini Qaraamitah when they claimed to be descendents of Faatimah and said that they belonged to the Shee’ah, so the Shee’ah began to like them without knowing of their hidden kufr. So the person who is attracted to them is one of two things: either he is a heretic and hypocrite, or he is misguided and ignorant. With regard to these pantheists (ittihaadiyoon), their leaders are the leaders of kufr and must be executed, and their repentance cannot be accepted if they are seized before they repent, for they are among the greatest heretics, those who make an outward display of being Muslim whilst concealing kufr in their hearts, those who conceal their beliefs and their opposition to Islam. Everyone who follows them, who defends them, who praises them, who admires their books, who is known to help them, who does not like to speak against them or who makes excuses for them by saying that we do not know exactly what these statements mean, who says ‘How can we be sure that he wrote this book?’ and other excuses which no one but an ignorant person or a hypocrite would come up with, must be punished.

Indeed, it is obligatory to punish everyone who knows about them but does not help to resist them, because campaigning against these people is one of the most serious duties, for they have corrupted the minds and religious belief of many shaykhs, scholars, kings and princes, and they are spreading corruption throughout the world, preventing people from following the path of Allaah. The harm that they cause to the religion is greater than that done by those who damage the worldly interests of the Muslims but leave their religion alone, such as bandits on the highways and the Tatars (Mongols) who took their wealth but left their religion alone. Those who do not know them should not underestimate the danger they pose. Their own misguidance and the extent to which they misguide others defies description.

Then he said:

Whoever thinks well of them and claims not to know how they really are should be informed about them. If he does not then turn his back on them and denounce them, then he should be classed as one of them.

Whoever says that their words could be interpreted in such a way that it does not contradict sharee’ah is one of their leaders and imaams. If he is intelligent, he should know what they really are. But if he believes in it and behaves like this openly and in secret, then he is a worse kaafir than the Christians.

(Ibid., p. 25-28 – adapted and abbreviated)

Ibn Hajar said:

Some confusing words of Ibn ‘Arabi were mentioned to our master Shaykh al-Islam Siraaj al-Deen al-Balqeeni, and he was asked about Ibn ‘Arabi. Our Shaykh al-Balqeeni said: he is a kaafir.

(Ibid., p. 39).

Ibn Khaldoon said:

Among these Sufis are: Ibn ‘Arabi, Ibn Saba’een, Ibn Barrajaan and their followers who follow their path and their religion. They have many books in circulation that are filled with blatant kufr and repugnant bid’ahs, trying to interpret clear texts in very far-fetched and repugnant ways, such that the reader is astounded that anyone could attribute such things to Islam.

(Ibid., p. 41).

Al-Subki said:

These later Sufis, such as Ibn ‘Arabi and his followers, are misguided and ignorant and beyond the pale of Islam; those among them who have knowledge are even worse.

(Ibid., p. 55).

Abu Zar’ah ibn al-Haafiz al-‘Iraaqi said:

Undoubtedly the famous book Al-Fusoos contains blatant kufr, as does al-Futoohaat al-Makkiyyah. If it is true that he wrote this and continued to believe in it until he died, then he is a kaafir who is doomed to eternity in Hell, no doubt about it.

(Ibid., p. 60).

So how can any sane person say that these brilliant scholars did not understand Ibn ‘Arabi? If they did not understand him, who can?

An incident from which we learn a lesson:

Al-Faasi said:

I heard our companion al-Haafiz al-Hujjah al-Qaadi Shihaab al-Deen Ahmad ibn ‘Ali ibn Hajar al-Shaafa’i say: there were many disputes about Ibn ‘Arabi between me and one of those who like Ibn ‘Arabi, until I insulted him because of the bad things that he had said, but that did not make the man change his mind. He threatened to complain about me to the Sultaan in Egypt with regard to a matter that was different from that which we were arguing about, just to cause trouble for me. I said to him: the Sultaan has nothing to do with this! Come, let us make Mubaahalah [call our sons, our wives and ourselves and pray and invoke the Curse of Allaah upon those who lie – cf. Aal ‘Imraan 3:61]. It is very rare, when people make Mubaahalah and one of them is lying, for that one to go unpunished. So he said to me, ‘Bismillaah’ [i.e, he agreed]. And I said to him: ‘Say: O Allaah, if Ibn ‘Arabi is misguided, then curse me with Your Curse’ – so he said that. Then I said, O Allaah, if Ibn ‘Arabi is rightly-guided, then curse me with Your Curse. Then we parted. Then we met in a park in Egypt on a moonlit night, and he said to us, Something soft touched my leg, look! So we looked but we did not see anything. Then he checked his eyes and he could not see anything (i.e., Allaah had afflicted him with blindness).

This is the meaning of what Al-Haafiz Shihaab al-Deen ibn Hajar al-‘Asqallaani told me.

(Ibid., p. 75, 76).

This is how this man has misguided and deceived those who are seeking the truth and who want to follow the path of right guidance. He is a heretic who was not ahead of his time in any way except in misguidance and kufr. He does not possess any light or wisdom; on the contrary he is in the depths of darkness and ignorance.

We have quoted to you the words of scholars other than Ibn Taymiyah, to point out the kufr of Ibn ‘Arabi, so that you will not think that Ibn Taymiyah was the only one who denounced him as a kaafir.

In response to your bad manners towards Shaykh al-Islam Ibn Taymiyah and your claim that he came years after Ibn ‘Arabi, we say: you came many more years after Ibn Taymiyah than the number of years between him and Ibn ‘Arabi, so you of all people should keep quiet about him.

It is not right to speak in such an ill-mannered way about a Shaykh such as Ibn Taymiyah, whose knowledge has spread all over the world. How can a man such as you dare to describe him as an ant?

Who are you to describe the Shaykh of shaykhs and the Shaykh of Islam as an ant? Do you not fear that you will have to stand before Allaah and be questioned as to why you were so ill-mannered towards the scholars?

We ask you by Allaah, besides Whom there is no other god, can a person who says that the creation is a part of the Creator be a Muslim?

Salaam

I am looking for female hairdressers who would like to work in a women only environment in North London.

If you are interested please send me a copy of your CV and I will provide you with further information.

Thank you

W/Salaam

A bit late for this topic, but since it is not over yet, and England may actually win the series, a topic is in order, no?

England dominating Australia in Australia is quite something.

It has been a few years since first I played this little flash game and now I actually decided to complete it.

Crimson Room.

Since the original website is down, you will need some help. The clue is 1994.

Can you get out of the crimson room?