Monthly Archives: July 2015

Hizbut Tahrir: Shaykh Muqbil

بسم الله الرحمن الرحيم

   It’s an evil party that developed in Jordan (after) breaking away from the ikhwaanil mufliseen. They refused to return after the ikhwaanil muslimeen corresponded with them requesting that they do so. Their leader was Taqiuddin An Nabhaani. Regarding creed they say do not take from anything except that which agrees with the intellect. If narrative evidences (the Quran and Sunnah) are found then (they say) it’s necessary that it be proven with certainty (the authenticity of the narrative evidence). As a result, they deny the punishment of the grave, and the coming of the Dajjal.
  Furthermore, they have no concern for teaching virtuous manners nor beneficial knowledge (knowledge of the Quran and Sunnah). It’s a party that nurtures their adherents upon nothing but politics, that which opposes the religion. Their leader was asked: “How come we see no Quran memorization schools in your communities? So he replied: “Indeed, I don’t want to produce ascetic monks!
  Hence they are based on strictly politics, and are not based on Islamic knowledge, manners, nor narratives that soften the heart. Also from their Islamic jurisprudence they make permissible men shaking hands with non related women. They also claim permissibility of a woman being head of state and a member of the majlis ash shura. Likewise (they make these things permissible) for a disbeliever. Unfortunately, they also permit the disbeliever assuming a position of rule or government.
  Hence it is a party upon severe misguidance and I’m amazed at those from them that bragged about their so called liberation party. I advise the brothers to distance themselves from and warn against this party and if we didn’t make the excuse for them that they have a legitimate misunderstanding in their interpretation (of the Quran and Sunnah), we would have declared them disbelievers as a result of them denying the punishment of the grave and the coming of the Dajjal. Also for their leader’s statement that he doesn’t like teaching his students the Quran because perhaps all he’ll produce is ascetic monks.
 مأخوذ من المجروحون عند الإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Anjelesi


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Sexual Relations During Iddah: Shaykh Muqbil

بسم الله الرحمن الرحيم
Q: Is it permissible for a man to have relations with his divorced wife (during the iddah period)? And if he does that without the intention of taking her back does she remain divorced or is she considered to be taken back due to sexual relations with her?
A: If he doesn’t intend to take her back then what is obvious is that she has not been taken back, because of the statement of the Prophet sallahu alayhi wa salaam:
“Verily actions are by intention.. .”
Thus it necessitates an intention. So if there’s no intention then her being taken back has not occured. Of course sexual relations is during the iddah period.
Taken from Ar Rihlatul Akhirah, question 23
Translated by Najeeb Al Anjelesi

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Is Abu Hanifah Considered A Weak Narrator? Shaykh Muqbil

بسم الله الرحمن الرحيم
Q: Is it correct that Imaam Abu Hanifah likewise Ibn Butah are considered weak narrators (regarding the science of hadith)?
A: It’s correct that the majority of hadith scholars held Abu Hanifah as weak (in narration). Review the book “Kitabus Sunnah” of Abdullah Ibn Ahmad and don’t be fooled by the commentary of Muhammad ibn Saeed Al Qahtaani. It’s as if he appointed himself a representative of Abu Hanifah.
 Likewise Ibn Butah there’s some weakness with him but the reason isn’t present (readily recalled at the time the shaykh was asked the questions) and Allah knows best.
Source: Ijaabatus Sa’il question number 330
Translated by Najeeb Al Anjelesi


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The Methodology of Yusuf Estes

بسم الله الرحمن الرحيم 

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
Allah says: “And so do We explain our verses in detail in order for the path of the criminals to be made manifest.” Al An’am: 55

At Tabari comments on the statement “and so do We explain our verses in detail” meaning; just as we have detailed to you O Muhammad in this particular surah from it’s inception to this passage our proofs and evidence against the pagans, clarifying and distinguishing it for you, in that manner we have detailed for you our evidence for every truth in which the people of falsehood from other faiths deny. Therefore we have clarified it for you in order for you in to make clear it’s truth from falsehood, and it’s soundness from error.” تفسير جامع البيان في تفسير القرآن/ الطبري

Dear reader may Allah reward you with good, the previously mentioned verse defines the role and responsibility of our Messenger sallahu alayhi wa salaam, to convey the truth and guidance in detail so that the various paths to defeat, failure, and humiliation becomes distinct and manifest to the people. This was his sallahu alayhi wa salaam’s role and likewise it is the responsibility of every individual that conforms to his Sunnah. Thus whoever is capable should detail the truth in order for the methodologies of the various groups, sects, and parties be made manifest so that the masses are safeguarded from their evil. In addition this conveyance not only benefit’s the Muslims by protecting them from evil, it also benefit’s the carrier of this evil.

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ
Allah says: “And so do we explain our verses in detail so that perhaps you may return.” Al A’raf: 174

Imam Ash Shawkani comments on the portion of the verse “so that perhaps they may return” meaning; to the truth and abandon what they’re upon of falsehood.
تفسير فتح القدير/ الشوكاني

In light of that I have gathered some statements of our brother Yusuf Estes may Allah guide him, that illustrate some aspects of his methodology and how it differs severely with the methodology of the salaf. By this it is hoped that the lofty objective stated in the Quran is achieved, to safeguard our brothers and sisters from following these errors that can consequently be harmful to them, and that it be an encouragement for Yusuf Estes to repent before the time comes in which repentance will not be accepted.

From the methodology of Yusuf Estes:

The lack of concern for whom one takes knowledge

Yusuf Estes states: “I’ve sat with sufi scholars, shia scholars. I’ve sat with those of the Ahlis Sunnah wal Jamaa’ah, those so called Sunnis and Sufis and those of all tariqahs even and I took benefit where I could take benefit. But anytime they said something that didn’t line up with what was the main - the main - straight line that the Prophet talked about then that’s the part I said ok guys well that’s when we have to go you know. I can’t do that. But the part where they call to la illaha illa’llah, Muhammad rasullah, establish the salah, pay the zaykah, fast Ramadan, and do Hajj wooo that’s Islam no problem. But I’m just not going to do the other things that we can’t find evidence for….” [Source: The video: Calling all 73 Sects to?]

As is aforementioned we see that the methodology of Yusuf Estes is to sit with any Muslim regardless of their creed or methodology in order to take benefit where benefit can be sought, per his statement “I took benefit where I could take benefit…” Thus this method in which he has adopted for himself lead him to take knowledge from some of the most astray of individuals and groups as he states “I’ve sat with sufi scholars, shia scholars….” This admission of his is very strange for someone that claims to follow evidence and encourages other to do so as well. Therefore my question dear reader may Allah preserve you, is acquiring knowledge from innovators in accordance with the text? Is it in accordance with the Quran, Sunnah, and methodology of the Salaf? 

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ
Allah says: “It is He Who has sent down the Book. In it are verses that are clear, they are the mother of the Book. And they’re others not so clear. So as for those in whose hearts there is deviation they follow that which is not entirely clear. Seeking by that fitna, and seeking by that (false) interpretation. But no one knows its meanings except Allah….” Ali-Imran: 7

Ibn Kathir said while commenting on Allah’s statement “they follow that which is not entirely clear…” meaning they only take from that which is not so clear that which is possible for them to twist out of it’s true meaning their corrupt intent. Then they defer the verse to they’re intent due to the expression’s (multiple) possibilities.
تفسير القرآن الكريم/ ابن كثير

Al Qurtubi states “ The verse encompasses every group whether they be kafir, zindeeq, ignorant, or innovator even though during that time it was directed towards the Christians of Najran. Qatadah said in his explanation of Allah’s statement “they follow that which is not entirely clear…” if they are not the Haruriyyah and the various groups of the Khawarij then I don’t know who they are.” تفسير الجامع لاحكام القرآن/ القرطبي

In addition, we have an authentic narration collected by both Imaam Al Bukhari and Muslim in which the Prophet stated after reciting the previously mentioned verse: “If you see those that follow that which is not entirely clear then they are those to whom which Allah has named (of having deviation) so beware of them!”

Imaam An Nawawi said in his explanation of Sahih Muslim: “Contain in this narration is the warning from intermingling with the people of deviation, innovation, and those that follow the obscure for the purpose of fitna. As for whoever ask about that which is unclear to him seeking guidance and direction, and goes about doing that respectfully, then there is no problem with him. Answering him is compulsory. As for the first type then he is not given an answer. In contrary he is to be rebuke and reprimanded just like Umar ibn Al Khattab reprimanded Sabee ibn Aseel for him having followed that which was unclear.”

After reflecting on what was presented we see the reality of the people of innovation. Furthermore we see the ruling regarding our dealings with them. That and many other proofs point to the absence of association, mixing, and love in the absolute sense for the people of innovation. As a result, hatred is reserved for them in accordance with their opposition to truth and guidance until they abandon that which is with them from corruption, sinfulness, and blatant disregard of the text. Thus how can it be conceived that one who claims to follow evidence would become so negligent that he’d actual sit with those that have polluted hearts in order to take knowledge from them, and then speak about it in a way as if his actions were praiseworthy and commendable. We ask Allah for firmness upon the truth.

Yusuf Estes attempts to justify his position by stating, “But anytime they said something that didn’t line up with what was that main - the main - straight line that the Prophet talked about then that’s the part I said ok guys well that’s when we have to go you know. I can’t do that.” and he said “I’m just not going to do the other things that we can’t find evidence for..” 

First, it’s incumbent for us to understand that the ignoramus concerning affairs of deen is incapable of distinguishing truth when mixed with falsehood. The lessons of the innovators are just that truth mixed with falsehood. Thus the person who takes knowledge from the people of confusion and ignorance results in nothing more than remaining confused and ignorant. 

Shaykh Muhammad Al Imaam states: “Whenever knowledge is removed due to the passing of scholars and due to the deviation of those who come after them, then (what results from that) the multitude of Muslims implement worship based on ignorance assuming that their understanding of what they hear from Allah’s speech and the speech of the Messenger is sufficient concerning awareness of Islam. Hence they rely on blind following their fathers and others. This is the condition in which As Saadiq Al Masdooq sallahu alayhi wa salaam informed us where he states (in an authentic narration upon the authority of Abdullah ibn Amr): “There will come upon the people a time in which they will gather in the masjid and pray, however there will not be among them a believer!” After mentioning the whereabouts of the narration and it’s grading shaykh Al Imaam then states: “The intent is that hypocrisy will be plentiful among those that pray due to ignorance. Thus this repugnant ignorance results from the scarcity of Ahlis Sunnah’s scholars and the abundance of those who are placed forward for teaching or educating but in reality are not qualified.” 
Taken from the book: رفع العلم 

The methodology of Yusuf Estes with regards to whom he has sat with proves that he is what shaykh Al Imaam was referring, an individual placed forward in order to teach the masses from among the Muslims but is clearly not qualified for that. This is evident in his speeches, for instances he states: “hadith means stories, and the stories we receive outside of Quran, Quran also has stories that is also a book having hadith but there from Allah, whereas the stories of Muhammad peace be upon him are also called hadith…” Likewise his confusion is evident in his shameless explanation to the term salafi wherein he states: “When someone says we are salafi, first of all I’m gonna guess he doesn’t know the Arabic language. I’m gonna guess he probably doesn’t know, or he said it so much he forgot what it really means. Salaf means someone who’s dead and gone. These are your predecessors. So a guy standing there telling you I’m dead. And they say salaf salih righteous predecessors, ok I’m a dead righteous guy…” I seek refuge with Allah from such buffoonery. 

From the methodology of Yusuf Estes:

Lying in order to achieve his objective

Yusuf Estes states: “The one who came up with this idea (Salafiyyah) was actually a very good scholar, but he was a loner in that he had his own thing going. He didn’t come from a particular following of anything he just come up with a lot of stuff on his own…” [Source: The video: Which Islamic Sect is Salafi? And: Who are the Salafis and Wahhabis?]

This statement is made directly after his explanation to the term Salafi. Therefore the idea that he’s referring to is Salafiyyah. He claims that it’s a new idea or movement supplanted throughout the ranks of the Muslims in recent times by the noble shaykh Muhammad Nasriddin Al Albani. Consequently his claim leads one to believe that the generations of Muslims that came before us did not practice Islam in this way due to this idea being non existent, and that’s due to it originating in recent times at the hands of shaykh Al Albani.

Dear reader may Allah guide you to what He loves and is pleased with, it is incumbent for us to understand the correct intent of the term Salafiyyah. It is to traverse upon the way or methodology of the Prophet’s companions concerning adherence to the Quran and the purified Sunnah. Understanding these textual sources the way they understood them, and actualization of these textual sources the way they actualized them, and shunning every method or way that conflicts with that. This is Islam practiced the way Allah intends, and every Muslim who Allah blessed with wisdom, insight, knowledge and understanding of deen has practiced Islam in this way from the great imams and scholars of Islam.

Imam Al Awzaa’ee said: “Be patient upon the Sunnah, and stop where the people stopped. Say what they said, and refrain from what they refrained. Follow the path of your righteous predecessors (salaf-us -salih) for indeed it will suffice you that which sufficed them.”
[Ash Shareeah by Al Ajuri]

Shaykh Saleem Al Hilaali said while commenting on the statement of imam Al Awzaa’ee: The intent (of people and righteous predecessors) is the companions.
{[From his book tareeful aam bi minhajis salafil kiraam]

Imam Ahmad said: “The foundations of the Sunnah with us is clinging to that which the messenger of Allah’s companions were upon and to emulate them in that…”
[Usoolus Sunnah of Imam Ahmad]

Imam Al Barbahaari said: “The companions of Muhammad may Allah be merciful to them, they are the basis of the jamaa’ah. They are Ahlus Sunnah wal Jamaa’ah. So whoever does not take from them has gone astray and innovated. Every innovation is misguidance, and misguidance along with it’s people are in the fire.” 
[Sharhus Sunnah]

The statements of the imams and scholars of deen regarding this subject are numerous. Thus the objective of Yusuf Estes is quite clear, it is nothing more than to divert people away from al minhaj as salafi, and he utilizes lies, trickery, and deceit in order to accomplish this. He distorts the intent of the descriptive term salafi which is in reality an ascription to the companions showing that one emulates them in practical application of Islam, yet he fabricates an intent unheard of before him by stating salafi means I’m a dead righteous guy. He continues by brazenly claiming that all of it was invented by shaykh Al Albani and accompanies this lie with defamation of the shaykh. Yusuf states: “He was a loner in that he had his own thing going. He didn’t come from a particular following of anything he just come up with a lot of stuff on his own.” 

Eventually he attempts to bring credibility to his deceit by stating: “…because his own students have told me themselves they didn’t endorse it. Muhammad Jibaly, Bin Uthaymin you can go and talk to them in Saudi Arabia yourself..” Yaa Yusuf when did shaykh Uthaymin become a student of shaykh Al Albani?
And how can I ask him anything considering the fact that he passed away over ten years ago? 

As if that wasn’t enough he continues by attributing actions to the salafis that which we are free from, and warn against diligently. He states: “..not going in a pointing at people calling them kafir, and labeling all of the leaders and things like that…” Dear reader may Allah rectify our affairs, Allah commands us to be truthful and prohibits us from lying.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
Allah says: “O you who believe! Fear Allah and be with those who are truthful.” At-Taubah: 119

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا
And He says: “O you who believe! Fear Allah and speak a sadeed word.” Al Ahzab: 70

Imam Ash Shawkani comments on the meaning of sadeed: “A correct and truthful word.”
تفسير فتح القدير/ الشوكاني

The Prophet sallahu alayhi wa salaam said: “Whoever believes in Allah and the last day then speak that which is good or keep quiet…” [Collected by both Al Bukhari and Muslim upon the authority of Abi Huraira]

The Prophet sallahu alayhi wa salaam also said: “ The signs of the hypocrite are three; when he speaks he lies, when he makes a promise he doesn’t fulfill it, and when he is entrusted he betrays (the trust).” [Collected by Muslim upon the authority of Abi Huraira]

Likewise he sallahu alayhi wa salaam said: “Indeed truthfulness leads to righteousness, and righteousness leads to Paradise. A man (doesn’t continue to) speak truthfully until he is (or becomes) truthful. Likewise lying leads to sinfulness, and sinfulness leads to the fire. A man (isn’t continuous in) lies until he is written to be a liar with Allah.” [Collected by both Al Bukhari and Muslim upon the authority of Abdullah ibn Masud]

When the inaccuracies of Yusuf Estes are presented to some, the usual response is perhaps he was given incorrect information from those he considered reliable, then regurgitated it without investigation nor verification. My response is, isn’t errors of this nature expected from someone who sat with shia scholars and scholars of all tariqa from the Sufis? 

Also if the situation that is assumed is the case, to spread inaccuracies similar to that which is being discussed only harms the integrity of the propagator, and can not be used to defend him. The Prophet sallahu alayhi wa salaam stated: “sufficient for a man to be considered a liar he who narrates everything he hears!” [Collected by Muslim in the intro to his sahih] I seek refuge with Allah from being considered a liar.

From the Methodology of Yusuf Estes:

Urging deviant groups to push forward 

Yusuf Estes states: “And what we find today is that many of the Muslims are divided into these various groups. Now some of these groups actually I highly encourage to go forward, but some of the groups they have problems and they even fight among themselves…” [Source: the video: Groups, Sects in Islam]

Dear reader, may Allah bless you with good, the division and separation found among the Muslims today results from differing in aspects of the Islamic creed. With all of the varying groups is opposition to Allah’s legislation. As a result this opposition is classified as sinful and corrupt. Some opposition is very extreme and even reaches the boundaries of disbelief and apostasy. Therefore it is not befitting for one who claims to have a yearn to correct and rectify the condition of the Muslims today, to encourage any of these groups and factions to go forward. On the contrary, it is compulsory for him to detail the errors of these groups in order to prevent people from being deceived unknowingly. Likewise it’s upon him to direct the people to the truth, to aid it and assist those who strive to establish it.

The Prophet sallahu alayhi wa salaam said: “Indeed the people of the book before you split into 72 groups upon desires and indeed this nation will separate into 73 groups upon desire. All of them in the fire except one and it is the jamaa’ah.” [Collected by Abu Dawud, Ahmad, Ibn Abi Asim in kitabus Sunnah and others]

Likewise he sallahu alayhi wa salaam said: “Whoever from among you lives after me will see an abundant of differing. Thus upon you is my Sunnah and the Sunnah of the rightly guided successors after me. Cling to and bite onto it with your molar teeth. Beware of novelties, for every novelty is a bidah (innovation), and every innovation is misguidance.” [Collected by Abu Dawud, Tirmidhi, Ibn Majah and others]

These two narrations point to the threat against the safety and well being of the individual in this life and the next that associates with any of these groups. Shamsul Haqq Al Atheem Abaadi states in his explanation to sunan Abi Dawud “Al Jamaa’ah, they’re the adherents of the Quran, hadith, fiqh, and knowledge. They assemble upon conformity to the narratives of the Prophet sallahu alayhi wa salaam in every circumstances. They don’t invent (matters into deen) by way of distortion, and alteration nor do they change (the deen) by way of corrupt opinions.”

These are some observations with regards to the methodology of Yusuf Estes that clearly illustrate his differing with the methodology of the salaf. I ask Allah to make Yusuf Estes successful in repenting from these errors and to recognize his limitations in order to not transgress them, wa billahit tawfeeq.

Written by Najeeb ibn Yusuf Al Angelesi

July 30, 2012



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Shaykh Muqbil’s Statements On the Quran Reciter Abdul Basit

بسم الله الرحمن الرحيم

The following statements are found in the book Al Majroohoon.

  1. He went to Iran and said while calling the adhan “I bear witness that Ali is the wali of Allah.” Thus he performed this evil innovation and wasn’t concerned.
  2. I advise you with listening to the recitation of accurate reciters that read (the Quran) correctly. Not those who strecth out the recitation like what Abdul Basit does. Listen to moderate recitation and not from that which was hated by the salaf.

أخوذ من المجروحون عند الإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي

Translated by Najeeb Al Anjelesi

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The Advice of Shaykh Muqbil To The Students Of Knowledge In America

بسم الله الرحمن الرحيم

All praise is due to Allah alone, the Lord of all that exists. I bear
witness that there is no object of worship in truth except Allah; He
is alone and without partners. And I bear witness that Muhammad
(sallahu alaihi wa salaam) is His servant and messenger.

As to what follows:

This question is from our brother, as Shaykh Fareed Abdullah, the Imam
of Masjid Al Mumin in Los Angeles California; directed to our Shaykh
al-Allamah Abi Abdur Rahmaan Muqbil bin Hadee Al Wadi’ee.

Q: Yaa Shaykh! Is it possible for you to benefit the students of
knowledge in this country with some advice?

A: That which I advise and recommend them with is in accordance with
the advice of Allah to His servants, which is to have taqwa of Allah,*
the Sublime and Exalted. Allah says,

“And verily, We have recommended to the people of the Scripture before
you, and to you that you all fear Allah …” [An-Nisa 4:131]

And after that I advise them with Ikhlaas** to Allah. As Allah (azza
wa jel) says,

“Surely the religion is for Allah only.” [Az Zumar 39: 3]


“And they were commanded not, but that they worship Allah, and worship
none but Him Alone …” [Al-Bayyinah 98: 5]

And that which is in the two sahihs*** from the narration of Jundub
ibn Abdullah, the Prophet (Sallahu alaihi wa salaam) said: “He who
lets the people hear of his good deeds intentionally to win their
praise, Allah will let the people know his real intention (on the Day
of Recompense). And he who does good deeds in public to show off and
to win the praise of the people, Allah will disclose his real
intention (and humiliate him).

Furthermore, I advise them with diligence and perseverance in
acquiring beneficial knowledge**** since the caller to Allah is not
successful if he is not well equipped with beneficial knowledge. And
the Lord of Honor says to His Prophet (sallahu alaihi wa salaam):

“Say: My Lord! Increase me in knowledge.” [Taha 20: 114]

Therefore it is not befitting that an individual falls into despair,
so that he says about himself “I’ve become old and as a result I don’t
understand.” Because Allah makes things easy; and that which is
considered is his diligence (and not his youthfulness or oldness of
age). Again we say that Allah is the One who makes (all affairs) easy,
because Allah says in His Book,

“And We have indeed made the Quran easy to understand and remember,
then is there anyone who will remember?” [Al-Qamar 54: 17]

And The Prophet (sallahu alaihi wa salaam) said, “I have been sent with ease.”
Likewise he said, on the authority of Abu Huraira (Sahih Al Bukhari):
“Verily this religion is easy and no one goes to extremes in it except
that it overwhelms him.”

In addition, we advise them to call to the path of Allah with
gentleness and leniency whether in Yemen or here in America. The
caller to Allah doesn’t have any authority so that he makes things
binding upon the people. If he were to compel them, then none would
answer his call, except and only with the guidance of Allah. As He
(azza wa jel) mentions,

“You are not a dictator over them.” [Al-Ghashiyah 88:22]

And lastly, we advise our brothers, particularly those in this country
(America), to find a balance between secluding themselves from the
people and interaction with them. We isolate ourselves from the people
and from gatherings in which therein is evil even if they were to say
it is a celebration or it is this or it is that.

“And those who do not bear witness to falsehood ..” [Al-Furqan 25: 72]

What is best is that we interact with the people for the purpose of
calling them to Allah and teaching them. However, we do not integrate
with the people like the Ikwaanil muslimeen with the intention of
calling them to Allah, so that maybe they cut their beards (claiming
that this is necessary) or maybe they do this or maybe they do that
(actions that are not in accordance with Islaam but in the name of

To reiterate, we don’t isolate ourselves for indeed, isolation is
prohibited, because the Muslims are in need of someone teaching them
(the affairs of their religion).

I ask Allah to rectify my affairs and yours. All praise is for Allah
alone, the Lord of all that exists.

*Shaykh Rabee ibn Hadee Al Madkhalee said Taqwa of Allah is obedience
to Allah and submission to what He commanded with avoidance to what He
prohibited. (Mudhakirah Al Hadith An Nabawi)

**Shaykh Muhammad ibn Saalih Al uthaymeen said regarding Ikhlaas; it
is purification. What is intened by it is that a person intends with
his worship the Face of Allah azza wa jal and the arrival to Allahs’
paradise so that he doesn’t worship with Allah other than Allah, not
an angel close to Allah nor a prophet sent by Allah.
(Sharh Al-Usool Ath-Thalaatha)

***Sahih Al Bukhari and Sahih Muslim

****What is intended by beneficial knowledge is Al-Ilm Ash-Sharee.

Shaykh Muhammad ibn Saalih Al-Uthaymeen said regarding Al-Ilm
Ash-Sharee; it is knowledge in which Allah revealed to His Messenger
from clarity and guidance. It is knowledge of that which was inspired
(by Allah to His Messenger, revelation). It is only knowledge of that
which Allah has sent down ( from above the 7 Heavens).

Taken from Ar Rihlah Al Akhira lil imaam jaaziratul arab

Translated by Najeeb Al Anjelesi

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The 5th Khaleefah

بسم الله الرحمن الرحيم

Doctor Nasr Ali Shaykh says in his book “The Belief of Ahlis Sunnah wal Jamaa’ah regarding the noble companions”:

When the 4th khaleefah Ali was martyred due to being killed by one of the khawarij (Abdur Rahmaan ibn Amr Al-Muraadi on the 17th night of Ramadan 40 yrs after the hijra of the Prophet) the pledge was then given to his son Hasan after him. For 7 months (some say 8 months while others say 6 months) he endured being khaleefah over the Hijaz, Yemen, Iraq, and Khuraasan. Thus his succession, its time period is included in the time period of the rightly guided successors in reality. This is because the time period (of the succession of Hasan) completes the time period of the rightly guided successors in which the Prophet (sallahu alayhi wa salaam) informed us that its time period would be 30 yrs then monarchies.

At-Tirmidhi narrated (in his sunan) with a chain that ends at Safinah in which he said: The Messenger of Allah said: “The succession in my nation will be for 30 yrs and after that monarchies.”

Likewise the hadith of Safinah is related by Imaam Ahmad (in his musnad) with the wording “The succession is for 30 yrs then there will be monarchies to succeed that.”

Also related by Abu Dawud (in his sunan) with the wording: “The succession of prophethood is 30 yrs then Allah will give to whomever He wills sovereignty.”

So there wasn’t a successor during the 30 yrs after the passing of the Prophet (sallahu alayhi wa salaam) except the four successor Abu Bakr, Umar, Uthmaan, and Ali along with the days of Hasan. Consequently a number of scholars from the people of knowledge concluded in their explanations to the Prophet’s statement “the succession in my nation is 30 yrs” that the months in which Hasan ibn Ali assumed authority after the death of his father are in fact included in the time period of the succession of the Prophet and finalized it.

Abu Bakr ibn al Arabi said: ” A truthful promise was accomplished regarding the Prophet’s statement: “The succession in my nation is 30 yrs then monarchies.” So this period consisted of Abu Bakr, Umar, Uthmaan, Ali and the 8 months that were exclusively for Hasan without the increase or decrease of a day.”

Al-Qaadhi Iyyadh said: ” So there wasn’t a successor during the 30 yrs except the 4 rightly guided successions and the months of Hasan ibn Ali…

Furthermore he said: ” What’s intended by the succession is 30 yrs, is succession of the prophet. Thus it was explain in accordance to this in other (authentic) narrations.

Al Haafith ibn Kathir said: “The proof that Hasan is one of the rightly guided successors is the hadith that we reported as evidence from Safinah in which the Messenger said: “The succession after me is 30 yrs then monarchies.”

Thus the 30 yrs was completed with the succession of Hasan ibn Ali ibn Abi Talib.”

In Addition the statements in the explanation of At-Tahawiyyah: “The succession of Abu Bakr was 2 yrs and 3 months. The succession of Umar was 10 yrs and 6 months. The succession of Uthmaan was 12 yrs. The succession of Ali was 4 yrs and 9 months, and lastly, the succession of Hasan which was 6 months.”

Translated by Najeeb ibn Yusuf Al Anjelesi

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The Ruling on Reciting The Quran For A Stipulated Salary: Shaykh Muqbil

بسم الله الرحمان الرحيم
Q: What is the ruling on reciting the Quran in exchange for a salary?

A: The Messenger عليه الصلاة و السلام said: "Verily a people will come that will receive a sum at once with no delay or postponement." This is sound, and in another narration

"Read the Quran and don't be negligent, likewise don't exceed it's limits, nor eat due to it by (taking wages)." I am in conformity with this narration being weak as a result I don't draw a conclusion with it.

Reciting the Quran in exchange for wages is not permissible, however teaching the Quran to Muslim children is no problem insha'llah after a good doer says:"I'll give you such and such amount in order to continue teaching them." Likewise he gives you an amount that suffices you without you stipulating it then there's no problem because its not a stipulation upon him. As for if I say I won't teach unless you give me a monthly salary of $50, then this is not permissible and Allah's aid is sought.
مأخوذ من الكتاب: الرحلة الأخيرة للإمام الجزيرة
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Angelesi

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Fareed Abdullah’s Position Concerning Ali Halabi And Abu Mussab Wajdi Akkari

بسم الله الرحمن الزحيم

This is to inform our brothers and sisters upon al minhaj as salafi that I Najeeb Al Anjelesi along with our brothers Abu Junayd Ghazi Al Anjelesi, Sameer Al Anjelesi, and Akh Umar had a beautiful discussion with our noble brother Abu Mujahid Fareed Abdullah on the evening of Monday Dec 26, 2011 at Masjid Al Mumin in Los Angeles after salatil isha. As a result of this discussion our brother Fareed gave his approval to convey his positions concerning certain affairs in which positions are being falsely attributed to him without his authority or knowledge.

First, concerning Abu Mussab Wajdi Akkari although the brother attended Fareed’s classes, that which he promotes on the internet concerning salafiyyah he DID NOT learn from Fareed. Thus Fareed is free from his claim “be upon the way of the salaf but not salafi.” Likewise he is free from the apparent attacks of Abu Mussab against the salafis. Furthermore he is not considered from the students of Fareed by him or anyone else that was present for the short duration of Abu Mussab’s attendance.

Second, concerning Ali Hasan Al Halabi, our brother Fareed is in accordance with the position of the ulama regarding the criticism of Halabi and at no time has told anyone anything contrary to that. Thus that which is spread by some individuals in California that contradicts what was previously mentioned is FALSE.

Thus it is hoped that our brothers upon al minhaj as salafi in other parts of the country will stop calling the angelesiyyeen inquiring about his position in these two affairs. If there is a need for clarification then call Al Madina school and talk to Fareed directly inshaa’llah wa billahit tawfeeq.

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Clarification From Najeeb Al Anjelesi

بسم الله الرحمن الزحيم

Safiyya Bint Huyyay stated: I visited the Prophet -sallahu alayhi wa sallam-  one night while he Performed i’tikaaf and conversed with him for awhile. Eventually I stood up to return (home) so he stood up in order to return me (to her dwellings). Her residence was within the dar of Usamah ibn Zayd. While walking two men from the Ansar passed by and as soon as they saw the Prophet -sallahu alayhi wa sallam- they sped up. The Prophet -sallahu alayhi wa sallam- said “walk calmly for indeed this is Safiyya Bint Huyyay!” They said, “glorified is Allah O’ Messenger of Allah.”  (Their response indicated that they did not have evil suspicions with regards to the Prophet -sallahu alayhi wa sallam-). The Prophet -sallahu alayhi wa sallam stated, “Indeed the Shaytan circulates through the body of man as the blood circulates, and I feared that he would place evil within your hearts.

Collected by both Bukhari, Muslim and others.

Abul Hasan Nurud-Din Muhammad ibn Abdil Haadi As Sindi the author of kifaayatul haajah the explanation to the sunan of Ibn Majah states, “Suyuuti said in the footnotes to the taarikh of Ibn Asaakir upon the authority of Ibrahim Ibn Muhammad (who said) we were in a gathering with Ibn Uyainah while Ash Shaafi’ee was lecturing. During the course of the lecture he mentioned this hadith, so Ibn Uyainah asked about the correct understanding of it. Thus Ash Shaafi’ee said “if a people accused the Prophet -sallahu alayhi wa sallam  (of evil) they as a result of their accusation against him would be disbelievers. However the Prophet -sallahu alayhi wa sallam- educated (them) and those to come, hence he (basically) said if your situation is like this then do this so that no evil thoughts are held for you…”

I write this clarification in order to safeguard my honor and to aid my brothers from Ahlis Sunnah from falling into sin by attributing something to me that isn’t true. Thus I (Najeeb Al Anjelesi) state clearly that I have nothing to do with neither Al Hajuri nor the website Aloloom. This position of mine is well known to the salafiyyoon in Los Angeles, Orange County, San Diego, Sacramento, Las Vegas,and to whomever else that has a direct relationship with me. Likewise I’ve discussed this matter in depth with our brother’s Fareed Abdullah and Abu Zaynab Tawfeeq. Thus anyone that knows me or knows someone that knows me is clear on my position in this regard.

The reason for me writing this is due to one of the well known callers to salafiyyah here in the states being unaware of my position. Although he knows of me, he doesn’t know me personally and as such has no personal relationship with me. As a result he raised this issue to a brother I do know due to me formerly posting on the website So I reinterate in order to do away with all doubt that I have nothing to do with Yahya Al Hajuri, I have nothing to do with the website, and I do not make defamation of any of the scholars of Ahlis Sunnah. As defamation of the scholars is from the distinguishing traits of the people of innovation and desire. 

Shaykh Rabee wrote over 10 yrs ago some of the traits of the Haddaadiyyah. From the traits mentioned he stated: “Their hatred for the contemporary scholars upon al minhaj as salafi, disrespect for them, declaring them to be ignorant and misguided, and inventing lies against them especially the scholars of Medinah…

He also stated: “Severe hostility towards the salafis regardless if they put forth major efforts in calling and defending salafiyyah, or if they struggled diligently in combating innovation, fanaticism to one’s group, and misguidance…

Written by Najeeb Ibn Yusuf Al Anjelesi on Dec 29, 2014. 

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