Monthly Archives: December 2016

Muhammad Ibn Abdul Wahhab’s Opinion Of Ibn Arabi: Sheikh Rabee ibn Haadi

بسم الله الرحمن الرحيم

Q: Is it true that Muhammad Ibn Abdul Wahhab did not consider Ibn Arabi to be a disbeliever?

A: That is attributed to the imam Muhammad ibn Abdul Wahhab, and pertaining to it there is reservations. Maybe this was before he became aware of the true creed of Ibn Arabi, whilst in the beginning stages of studying. This is an assumption of mines that is not far-fetched. Indeed the scholar of Islam Ibn Taimiyyah explained that he himself was deceived by Ibn Arabi, until he studied Ibn Arabi’s authored works. At this point he became cognizant of what was contained therein of deviations and heresy. Thus nothing was permit for him except exposing these deviations and heresies contain within many of his books.

As for after the imam, Muhammad Ibn Abdul Wahhab recognizing what is with Ibn Arabi from deviation and heresy, it is not permitted for us to say that he did not declare Ibn Arabi to be a disbeliever. Being that there was he who was less in adherence to the Sunnah who were explicit in their declaring of Ibn Arabi to be a disbeliever. Al Muqri Al Yamani said, “Whoever doubts the disbelief of Ibn Arabi’s group, then he is a disbeliever.” And he was less in ranking than Muhammad Ibn Abdul Wahhab with respect to adherence to the Sunnah.

Furthermore, many of the Asharis, the scholars from the Asharis and the Hanafis declared the heretic deviate Ibn Arabi to be a disbeliever. They deemed him a disbeliever, so how could it be that Muhammad Ibn Abdul Wahhab does not deem him the same? This is very unlikely.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي


Leave a Comment

Filed under People Of Innovation

When Warning Against The Innovator Is Harmful: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: Some have determined that it is not befitting to warn the common folk from specific innovators (by name), because they will not accept the criticism of them. They say that we should progress gradually with them as it relates to teaching the Sunnah and innovation, and when they understand, then we mention their (the innovators) names. Is this correct?

A: Yes, this is correct and we are upon this, if Allah wills. This is because our call, the call of Ahlus Sunnah and the Jamaa’ah is wisdom. Like Allah said to His Prophet -sallahu alayhi wa sallam-, and the speech is general encompassing him and every caller to Allah upon wisdom.

ادْعُ إلى سبيل ربك بالحكمة و الموعظةِ الحسنةِ و جادِلْهم بالتي هي أَحْسن

“Call to the way of your Lord with wisdom, good admonishment, and argue with them in a better way.” [An-Nahl: 125]

Ali -radi Allahu anhu- said: “Call the people to that with which they are familiar.” Thus it is incumbent that the insightful caller looks at the benefits and harms. So if the people of a country’s love for a man becomes strong and deep rooted, due to him being their imam, and them not knowing religiousness except from him, yet the caller deems him to be an astray innovator, then he should not say a thing against him (the innovator). Instill in them a love for the Sunnah and its people and warn from innovation in a general sense. (Say) this is innovation, that is innovation, like this, until it enters their souls and their hearts are at ease concerning it. ِAs for starting with it, this is wrong.

Furthermore, from the heads of innovation are men who are quite often in positions of authority within the country. For example, the minister of Islamic affairs, or the head of the judiciary, or the head judge of the country etc. This (type of individual) it would not be right to warn against him, due to it harming our call and not benefiting it. In Al Bukhari’s authentic collection, upon the authority Ayesha she said:

“Indeed a man sought permission to enter upon Allah’s Messenger -sallahu alayhi wa sallam-, so he said, “Grant him permission. O what an evil brother of his tribe.” When he entered, he -sallahu alayhi wa sallam- was friendly and cheerful, and spoke softly to him. Thus when the man exited, it was said to him, “O Messenger of Allah, you said what you said yet we noticed you were soft spoken in speech, friendly and cheerful towards him.” He said, “Indeed the most evil of people on the Day of Resurrection are those whom the people abandon being cautioned from his evil.”(1)

Therefore some people are neither boycotted nor warned against, because its evil will harm the people of Islam. As for the mistaken one, that which is within himself, it is not correct, yet he is not boycotted, nor is he held in high esteem.

Translated by Najeeb Al Anjelesi

Source: مجموعة الرسائل الجابرية في مسائل علمية وفق الكتاب و السنة النبوية: المجموعة الثانية


1: The hadith is translated in the manner in which Sheikh Ubayd mentioned it, however I’m not familiar with the wording the Sheikh quoted.


Leave a Comment

Filed under Contemporary Issues

A Loan That Accrues Any Benefit Outside The Base Amount Is Ribaa

بسم الله الرحمن الرحيم

Allah says:

يَأَيُّها الذين آمنوا اتَّقوا اللهَ و ذَروا ما بقي من الربا إن كنتم مؤمنين ـ فئنْ لَمْ تفعلوا فَأْذنوا بحربٍ من الله و رسوله

“O you who believe! Fear Allah and abandon whatever remains of Ribaa if you are believers. And if you do not, then take notice of the declaration of war from Allah and His Messenger…” [Al-Baqarah: 278-279]

Indeed the scholars past and present have simplified the matter of Ribaa, and have stated that it is of two types. The first being that which pertains to transactions and or bartering, whereas the second pertains to loans. As for the Ribaa connected to loans the scholars have clearly defined what this is and with which it consists.

Sheikh Sulaymaan Ar-Ruhaylee states, “The scholars have consensus that every loan that accrues/accumulates a (additional) benefit/profit is Ribaa.”(1) 

Sheikh Salih Al Fawzan states, “Forbidden upon the lender is the stipulating on the borrower/debtor an addition as it pertains to the (amount of) the loan. Surely the scholars have consensus on whenever the lender stipulates an addition and collects such, has fallen into Ribaa. Thus what the banks perpetrate from loans with interest rates is clear Ribaa, regardless if it be a consumer or development loan, like they have titled them.

Therefore it is not permissible for the lender, whether it be a bank, individual, or company, to collect a stipulated increase to a loan, despite the name this addition has been titled. This is regardless if the increase has been titled gains, interest, donation, lodging, or riding in a car, so long as this addition, or donation, or profit has come by way of stipulation.” (2)  

Thus this brings us to a very important point, that being the additional profit or gain to a loan is not restricted to monetary benefit, on the contrary it is whatsoever is acquired as a benefit or profit that results from the loan/debt. Sheikh Sulaymaan Ar Ruhaylee illustrates and emphasizes this point in a few examples given. He states, “So if a man says to another ‘I will loan you a thousand riyals with the condition that you write in the newspaper what I’ve loaned to you.’ This is Ribaa because he made conditional (for giving the loan) this stipulation in order to be benefited by his name.”(3) 

He also states’ “Ribaa as it pertains to loans is to stipulate an increase along with the loan, regardless if the addition is something tangible. For instance; like money, a house, or a car. The lender says ‘I will loan you a million (dollars, riyals, etc), provided that after a year you give me in return a million plus a car’, or other than that from tangible objects.

It can (also) be in treatment (how one is treated). For example the lender says ‘I will loan you a million and you will pay it back with the condition that you marry me to your sister.’ This is Ribaa in loans, due to him returning the million for that which was given plus this particular benefit. Or He says ‘I loan you a million with the condition that you repay it and lease me the available warehouse space in such in such a place.’ However the cause for the leasing is the loan, thus this is Ribaa in loans because he repays the million along with the lease.”(4)

He also states, “It can be immaterial, like benefiting by way of the esteem/honor of the debtor or by his name. Like if the lender says ‘I’ll loan you a million for a million (in repayment) and so that you can intercede on my behalf with sheikh so and so.”(5)

All of these are examples of debts that have an obvious benefit attached to them, thus it is Ribaa despite the benefit being monetary or otherwise. May Allah bless us with success in understanding these affairs and avoiding them in totality.

Compiled by Najeeb ibn Yusuf Al Anjelesi

1: ضوابط الربا

2: ملخص الفقهي

3: see number 1.

4: Number 1.

5: See number 1.  


Leave a Comment

Filed under Halal And Haram

The Meaning Of Allah’s Names Ash-Shaakir “الشاكر” And Ash-Shakoor “الشكور”: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

The name Ash-Shakoor is mentioned in four places within the Quran. Allah says:

لِيُوفِّيهم أُجورَهم و يزيدَهم من فضله إنَّه غفورٌ شكورٌ

“That He may recompense them in full and add more from His grace. Surely He is Oft-Forgiving and Ever Appreciative/Grateful.” [Faatir: 30]

و قالوا الحمد لله الّذي أَذْهب عنَّا الحَزَنَ إنَّ ربَّنا لغفورٌ شكورٌ

“And they will say ‘All praise be to Allah Who has removed from us grief.’ Indeed Allah is Oft-Forgiving, Ever Appreciative/Grateful.”  [Faatir: 34]

و من يقترف حسنةً نَزِدْ له فيها حُسنًا إنَّ الله غفورٌ شكورٌ

“And whoever does a righteous deed, We will give in return an increase in good. Indeed Allah is Oft-Forgiving and Ever Appreciative/Grateful.” [Ash-Shura: 23]

إنْ تُقْرضوا الله قرضًا حسنًا يُضاعفْه لكم و يغفر لكم والله شكورٌ حليمٌ

“If you lend Allah a good loan, He will double it for you and forgive you. Allah is Ever Appreciative/Grateful and Most Forbearing.” [At-Taghabun: 17]

And Ash-Shaakir is mentioned twice. The Exalted says:

و من تَطَوَّعَ خيرًا فَئِنَّ الله شاكرٌ عليمٌ

“ِAnd whoever voluntarily does good, then surely Allah is All Appreciative and All Knowing” [Al-Baqarah: 158]

ما يفعل الله بعذابكم إنْ شكرْتم و آمنْتم و كان الله شاكرًا عليمًا

“Why should Allah punish you if you have thanked and believed in Him. Allah is All Appreciative and All Knowing.” [An-Nisaa: 147]

These are six places in which these two names are mentioned, that are places of benevolence from Allah in order to (illustrate) the devoutly obedient servants’  reward, to discharge the bounties, to increase from (his) grace, and to multiply plentifully the reward. This is what is made clear to us as it relates to the meaning of these two names.

Indeed Ash-Shakoor and Ash-Shaakir is He who does not allow the actions of a perpetrator to be lost. On the contrary, He doubles the reward without computation/reckoning. He Who accepts the simplest of actions and repays it with an abundance of rewards, endowments, and extensive favors. He who multiplies for the sincere worshiper’s action without any settlement. He thanks those that are thankful, and He remembers those that remember (Him).

So whoever seeks nearness to Him by one span, He will come close to him by one cubit. And whoever seeks nearness to Him by one cubit, He will come close to Him with the distance of two outstretched arms. Whoever comes to Him with good, He will increase for him as a result of it good, and will come with tremendous rewards.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فقه الأسماء الحسنى 

Leave a Comment

Filed under Aqeedah

Meaning Of Allah’s Name Al Khabeer “الخبير”

 بسم الله الرحمن الرحيم

Allah says:

عالم الغيب و الشهادة و هو الحكيم الخبير

“Knower of the unseen and the seen, and He is Al Hakeem, Al Khabeer” [Al-An’am: 73]

Imam Al Baihaqi said concerning its meaning: “He is the most knowledgeable about the inner core of a thing, the One cognizant of it’s true reality.” [الاعتقاد]

Sheikh Ali Nasir Al Faqeehi said: “Indeed the name Al Khabeer is mentioned in Allah’s book in several places, mostly being coupled with knowledge. Due to this we find it’s explanation, from the scholars, being He Who is knowledgeable about the most intricate of things upon it’s correct perspective.” [من تعليقاته لكتاب التوحيد لابن منده]

ألا يعلم من خلق و هو اللطيف الخبير

“Should not He Who created know? And He is Al Lateef, Al-Khabeer” [Al-Mulk: 14]

Sheikh Abdur Razzaq ibn Abdul Muhsin Al Abbad said: “As for Al Khabeer it’s meaning is He Whose knowledge reaches (and or comprehends) secretive affairs, and is well acquainted with the hidden consciousness. Knowledge related to the concealed, the subtleties of issues, and the intricacies of a atom (something speck like). It is a name whose meaning returns to having knowledge of hidden matters that are from the utmost of subtleties and minuteness, and from the utmost of being covert.” [فقه الأسماء الحسنى]   

Compiled by Najeeb ibn Yusuf Al Anjelesi

Leave a Comment

Filed under Aqeedah