Second Intro to al-Albânî’s Hukm Târik as-Salâh

By Shaikh ‘Alî bin Hasan bin ‘Abdil-Hamîd al-Halabî
(Taken from The Ruling Regarding the Abandoner of the Prayer, a future QSS publication, may Allah facilitate its completion)

The praise is for Allah with His praise’s due and may the salutations and the peace be upon His prophet and His servant, and upon his family, his companions, and his delegation.

As for what follows, then indeed, the first printing of this beneficial (if Allah willed)[1] treatise was during the life of our shaikh, the great scholar, the imam, Abî ‘Abdir-Rahmân Muhammad Nâsir ad-Dîn al-Albânî (may Allah have mercy on him), and to his pleasure. Now this is the second printing to be prepared for print and distribution … however, after his bereavement and his death—may Allah shower him with His mercy.

Surely it goes without mentioning the emphasis of, that this blessed treatise—and the praise is Allah’s—Allah has caused immense benefit with its previous printing. And that is from two aspects. The first is the return of many from the abandoners of the prayer, the misguided strayers, and the dissolute sinners, to the truth’s main path and Allah’s straight way due to what it included of legislative heavy hits, religious frightenings, and scholastic encourangements that gave life to the lifelessness of their hearts and rectified the corruption of their limbs. The second is the good grasp of the scholastic issue with respect to excommunication[2] and its abscence in such a manner that the statement regarding it is the moderate statement, without loss, nor excess, distant from exaggeration, contrary to insufficiency, and in conformity with the opinions of the splendid People of the Sunnah.[3]

As I mentioned in the introduction of the first printing (on pg. 22), then indeed the origin of this study is a scholastic {hadîth} extraction from our shaikh, may Allah have mercy on him, for a narration from the [various] narrations of the authentically established hadîths of the Intercession, whose foundation groups from the People of Heresies, old and new, have differed on; and that[4] is in his brilliantly beneficial book, Silsilah al-Ahâdîth asSahîhah (no. 3054).

At the end of this treatise’s printing as a single {work}, our shaikh attached other words to his words in as-Silsilah having a prompt connection to it. After he titled it with his statement “The Hadîth of the Intercession, and That it[5] Includes the Abandoners of the Prayer from the Muslims,” he, may Allah have mercy on him, said:

… then I printed this study in a single treatise titled Hukm Târik asSalâh.[6] Then Allah caused benefit to whoever He willed from His servants with it, while some of the writers disapproved what it contained of the ruling: that the one who leaves the prayer out of laziness, with his faith in it, is not an disbeliever due to his opposition of it[7] with respect to creed. So from this standpoint he is an opposer of it[8] and it[9] is a heart-related deed, and Allah, honoured and sublime is He, guarantied that He would not cause it to be lost, just as in this ḥadîth Abū Sa’îd [al-Khudrî] said, “So whoever does not attest to this hadîth, then let him read this verse, «Surely, Allah does not wrong the weight of an atom.»”

In the view of his leaving the prayer, then he has resembled the disbelievers in deed,[10] those who are distressed on the Day of Standing. So they say while they are in Hellfire, «We were not from those who pray ¤ and we never used to feed the poor.» So his disbelief is deed-related disbelief, for he has done a deed of the disbelievers. Thus, he is like the abandoner for the zakâh[11]—and the ḥadîth has also been authenticated that the obstructor for the zakâh is punished on the Day of Standing with his wealth that he used to obstruct, then he is carried away, either to Paradise or to the Fire.

The aforementioned writer however—may Allah guide us and him—interpreted this hadîth, just as he interpreted the hadîth of the obstructor for the zakâh, with an interpretation that destroyed its distinct indication to what we have opined of the difference between the belief-related disbelief and the deed-related disbelief although this has been authenticated from Ibn ‘Abbâs, some of his students,[12] and whoever was guided by them from the followers of the predecessors, like Ibn al-Qayyim and his shaikh,[13] just as it preceded in this study. And despite that, the one referred to was not turned to it at all, even if for its refutation; and there is no way to it for him! And Allah, honoured and sublime is He, says, «Do We then make the Muslims like the criminals? ¤ What is the matter with you?! How do you judge?»

And thus, the mentioned writer turned his sight away from the hadîth of, «Surely Islam has signposts … » the distinction in differentiation between, «Whoever left a share, then it is a share from Islam that he left,» and between, «Whoever left all the shares, then he has thown away all of Islam.»[14] For he did not oppose it with a reply!! And I do not reject that he could attempt its interpretation or its weakening just as he did with others from the authentic hadîths!!

In general, the scope of refutation of him is very vast and I do not know when the opportunity will be presented to me to refute him[15] and clarify what is held against him with respect to jurisprudence[16] and Hadîth. I surely thank him for his good manners, his kindness, and his veneration for the writer of these words; and his defense of the creed of the People of Hadîth in that faith increases and decreases—although he may have combined something of exaggeration, contradiction, and the accusation of irjâ’ with it at times[17] despite his knowing that I oppose them[18] with a basic opposition; I say that faith increases and decreases, righteous deeds are surely from faith, and exception[19] is surely permissible in it—in opposition to the Murji’ah. Despite that he accuses me of irjâ’ more than once! So by that, he reversed the counsel of the Prophet, may Allah send salutations and peace upon him, «And follow a wicked deed with a good deed and you will erase it … »!!!

So I say how today resembles yesterday! For a man said to Ibn al-Mubârak, “What do you say regarding one who fornicates and drinks wine, is he a believer?” He said, “I do not expel him from faith.” So the man said, “Upon grandeur of age you have become a Murji’?!” So Ibn al-Mubârak said to him, “Surely the Murji’ah do not accept me! I say faith increases and decreases and the Murji’ah do not say that. The Murji’ah say our good deeds are accepted while I do not know if a good deed has been accepted from me! How much you are in need of taking a slate, so go sit with the scholars.” Ibn Râhawaih narrated it in his Musnad (3/670-671).

I say the aspect of resemblance between the two oppressive accusations is the sharing of the statement with the Murji’ah with respect to some of what the Murji’ah say. I, with my statement of the lack of excommunicating the one who leaves the prayer due to laziness and Ibn al-Mubârak, in his lack of excommunicating the perpetrator of the greater sin! And if I desired to meet him with the likes, I would have accused him with dissidence[20] because the Khawârij excommunicate the one who leaves the prayer and the rest of the four pillars! And «I seek refuge with Allah from being from the ignorant ones.»

I say this is the speech of our Shaikh al-Albânî, may Allah have mercy on him, at its length, and I have mentioned it in its entirety in my book, at-Ta’rîf wat-Tanbi’ah bi Ta’sîlât al-‘Allâmah al-Albânî fî Masâ’il al-Îmân war-Radd ‘alal-Murji’ah (pgs. 133-136) under the title, “Whoever Does Not Know the Issues of Knowledge, Then Let Him Learn Them!!” Then I said, “This is the speech of our shaikh—may Allah’s mercy be upon him—according to the aspect of fairness and it is sufficient, and for the People of Truth is satisfaction.” And I now say we seek refuge with Allah from bigotry and deviation … .

Surely I close this foreword of mine with the mention of an important matter connected with the issue of the ruling concerning abandoner of the prayer; and it is that a statement has arisen and a ruling contrived that has no face to it and no one who speaks of it; and it is the statement of the one who excommunicates the abandoner of the prayer in this worldly life—all of the rulings of apostasy and excommunication resulting from it, even separation of the wife, prevention of the inheritance and lack of burial in the graves of the Muslims! Then his statement, at this very moment, “So if Allah knew that one who says, ‘there is no god {worthy of worship} except Allah,’ is sincere in it, then he is the one who eventually comes with Allah’s knowledge to the Day of Standing as a receiver of His mercy due to his sincerity,[21] the salvation from eternity in the Fire.”! This is his speech—may Allah forgive him—to its letter!

So where is it compared to the speech of all of the scholars differring in this weighty issue, before or after, excommunicators[22] or non-excommunicators?! This is integration of two opposites and compromise between two contradictory {statements}!! And «whoever does a deed that our affair is not upon, then it is rejected» without a lie; an elaborate refutation of it is contained in Tanwîr al-Arjâ’ (pgs. 25-77/al-Asâlah).

{There is} another matter important like it i.e., the bigotry of some of the affiliates to knowledge, from those who incline to excommunicating the abandoner of the prayer, made them label their opposer with irjâ’, or they necessitate from the lack of his excommunication that he belittles the prayer’s significance!!

And this, the last {matter}, is false, not needing any large commentary.[23] As for the first, i.e., the accusation of irjâ’, then the eminent professor of ours, Shaikh Abî ‘Abdillah Muhammad bin Sâlih al-‘Uthaimîn—may Allah shower him with His mercy—has contented us with the reply to it and sufficed us with the refutation of it; and that was when he, may Allah have mercy on him, was asked, “Some say, ‘Surely Shaikh al-Albânî’s statement (may Allah have mercy on him) regarding the issues of faith is the statement of the Murji’ah.’ So what is your excellence’s statement regarding this?!”

So the reply of the esteemed teacher of ours, Shaikh Ibn ‘Uthaimîn, may Allah shower him with His mercy, is what he composed:

I say, just as the first said:

Diminish for them—your father has no father—

from the censure, or fill the position they filled.

al-Albânî, may Allah have mercy on him, is a scholar, a traditionist, a jurist—even if his being a traditionist was stronger than his being a jurist.[24] I do not know of speech by him that indicates irjâ’, at all. Those who desire to excommunicate the people, however, say about him, and about those of his likes, that they are Murji’ah! Thus, it is from the door of addressing by evil names.

For Shaikh al-Albânî, may Allah have mercy on him, I testify to uprightness, soundness of creed, and good intent. Despite that, however, we do not say that he does not err, because no one is infallible except the Messenger, may Allah send salutations and peace upon him, … .[25]

He, may Allah’s mercy be upon him, also said in refutation of whoever described the shaikh as being a Murji’[26]:

Whoever accused Shaikh al-Albânî with ijrâ’, he has erred. Either he does not recognise al-Albânî or he does not recognise irjâ’.[27]

al-Albânî is a man from the People of the Sunnah, may Allah have mercy on him, a defender of it, an imam in Hadîth. We do not know of anyone who can compete with him in our time. Some of the people, however—we ask Allah for the well-being—in their hearts is spite. If he sees the person’s acceptance, he goes and criticises him because of something, just like the action of the hypocrites who criticise the volunteers from the believers with respect to charities, those who they did not find except their effort. They would criticise the rich charitable person because of the charity, as well as the poor charitable person!

The man, may Allah have mercy on him, we recognise him from his books and I recognise him through sitting with him at times, is of Salafî creed, pure methodology. Some of the people, however, desire to excommunicate Allah’s servants by what Allah did not excommunicate by, then they claim that whoever opposes them in this excommunication, then he is a Murji’, as a lie, a falsehood, and slander. Due to that, do not listen to this statement from whichever person it eminates … .[28]

This is the speech of knowledge concerning the People of Knowledge, so record it, O seeker of knowledge, as a straight method and a rightly guided path. You will not be pleased with a substitute for its like, nor will you covet a change for it … .[29]

Beware! Once more, beware, my brother, lover of the truth, of the embellishments of the statements of the anonymous ignorants,[30] the trembling cowards, the wavering gossipers, those who do not recognise justice, nor do they stand for truth, nor do they distinguish knowledge, speakers of smokescreens: He is Murji’! or in agreement with the Murji’ah!! or he has irjâ’!!!

And you make it a disgrace in order to flee

from them like the devil sorcerer’s action.

Their sin is not, by Allah, except that they

took hold of Allah’s revelation and the Criterion.

In conclusion, then surely this foreword of mine and my numerous additions to the book scattered in their places in its footnotes, its writing came from me from an aspect of me  preferring better than it, in elaboration, in editing, in criticism, and in arrangement … I now say, however, what our shaikh, may Allah have mercy on him, used to reiterate from time, “Whatever’s total is not attained, its bulk is not left.” Thus contemplation of comfort, asking Allah, exalted is He, for a creed liberated from the innovations and established by the salafî evidences … . And the heart—from before and after—is open to every scholastic brotherly criticism, and to every legislated sunnî instruction, without haughtiness and without bigotry. For the truth is more deserving of what the necks should be humble to, and the intellects should bow to its prestige … .

As for the accusation, the gossip, and the conjecture, then everyone is capable of it, the young and the old—however, the young’s ability for it is greater than the old due to his fickleness and his rashness … . May Allah have mercy on the distinguished leading shaikhs of ours, those whose company parted, whose appointed time came and whose bereavement has been completed … and the calamity with their death is great … great … great.

Shaikh Ibn Bâz … ,

Shaikh al-Albânî … ,

Shaikh Ibn ‘Uthaimîn … .

May Allah shower them with His mercy, and appease them in the spaciousness of His Paradise.

Our unique solace, after the patience and Allah’s success, is the survival of their methodologies as lofty, the continuity of their path as bound, and those standing—with determination and resolution—before everyone who desires that it changes, alters or flees;[31] for they are the people whose companion[32] does not become unhappy, nor does the follower of their way.

And the last of our claim is that the praise is for Allah, Lord of the worlds.

 

‘Alî bin Hasan al-Halabî al-Atharî—may Allah pardon him
az-Zarqa’, Jordan
5th of Dhil-Qi’dah 1421H – 29/1/2001CE

 

——————————————————————————–
Endnotes:
[1] [translator] I.e., if Allah willed it to be beneficial.

[2] [t] Ar. takfîr – the act of declaring disbelief upon an individual or group, effectively expelling the individual or group from the fold of Islam rendering them disbelievers, non-Muslims. Although it does not convey the meaning of expelling someone from the religion, the closest English word in meaning is ‘excommunication’, thus I have chosen to use it here.

[3] [t] Ar. sunnah – habitual practice, customary procedure or action, norm. In Islamic terminology it refers to the traditions and teachings of Prophet Muhammad, may Allah send salutations and peace upon him.

[4] [t] I.e., the study.

[5] [t] I.e., the intercession.

[6] Despite that, in his book, adhDhâhirah (2/759), Dr. Safar al-Hawâlî (may Allah forgive him) is sceptical of it i.e., with his describing it with his saying, “The [book] attributed to Shaikh al-Albânî”!!—containing nonsensical, feeble, weak doubts!!

[7] [t] I.e., the abandoner of the prayer’s being an disbeliever.

[8] [t] I.e., he is an opposer of his action of leaving the prayer on account of his faith in the prayer and his believing that it is obligatory.

[9] I.e., the abandoner of the prayer’s faith in it. So whoever’s state is this “has not left all of the obligation,” just as Shaikh of Islam[i] said in Majmū’ al-Fatâwâ (20/90-91).

[9 i] [t] I.e., Abul-‘Abbâs Ahmad bin Taimiyyah.

[10] Then the book, ath-Thamar al-Mustatâb fî Fiqh as-Sunnah wal-Kitâb, by our Shaikh al-Albânî, may Allah have mercy on him, was printed recently while he had written it from more than fifty years ago. So consequetly it contains (1/52), “And disbelief is feared for the abandoner of the prayer … ,” in beautiful, good words; so let one refer to it.

[11] [t] Ar. zakâh – purity, alms, charity. It refers to one of the five pillars of the religion: the purification of a Muslim’s wealth by giving a percentage of his wealth to the Muslim rulers for distribution to the people eligible to receive it.

[12] And it is his statement, “Disbelief less than disbelief.” It has other wordings—and this “breaks the back of the Group of Excommunication and their likes from the exaggerators,” just as our shaikh said in asSahîhah (7/135).

And the sceptic of it, in narration or in cognizance, it is as if he certainly is sceptical of himself!!

[13] [t] Referring to Shaikh of Islam Ibn Taimiyyah. [a] See Tanwîr al-Arjâ’ (pgs. 91-92/al-Asâlah).

[14] It is referenced in asSahîhah (no. 333).

Our shaikh, may Allah have mercy on him, had commented in the added redress of as-Silsilah asSahîhah (vol.1/part 2/pg. 935 of the new printing) with his statement, “I say this distinct text regarding the Muslim not exiting Islam by the leaving of anything from its shares (and from them is the prayer), then the abandoner’s measure is that he is a sinner for who testimony is not accepted and the evil end is feared.”

[15] Then Allah, exalted is He, made reading this aforementioned book, adhDhâhirah, completely easy for our shaikh, may Allah have mercy on him, and he commented on it with brief, but strong commentaries—with Allah’s praise.

[16] [t] Ar. fiqh – understanding, comprehension; knowledge, insight; Islamic jurisprudence.

[17] [t] Ar. irjâ’ – deferment or postponement. It refers to the heretic belief held by the Murji’ah that actions are not part faith; that a person either has it or does not. They hold that no amount of sins, whether greater or lesser, have an effect on one’s faith, thus it does not increase, nor decrease. Because faith resides in the heart, the Murji’ah say that judgement on a person (e.g., his being a sinner or an disbeliever) is left to Allah and deferred until Judgement day.

[18] [t] I.e., the Murji’ah and their beliefs.

[19] [t] Ar. istithnâ’ – to make exception or exclusion. Here it refers to saying “I am a believer, if Allah willed.”

[20] [t] Ar. khurūj – egression, emergence, rebellion. It refers to the heretic beliefs held by the Khawârij who held that rebelling against the Muslim rulers was permissible and who excommunicated believers who fell into the greater sins. [a] I.e., in the issue of the abandoner of the prayer … .

Our shaikh’s words here, may Allah have mercy on him, do not contradict what our shaikh (may Allah have mercy on him) replied with to the question of someone who asked him about the book Dhâhirah al-Irjâ’ fil-Fikr al-Islâmî, by Safar al-Hawâlî during the night of the 17th of Dhil-Hijjah 1418H (as in the tape titled, Khârijiyyah ‘Asriyyah) with his statement, “Have you seen it?” The shaikh said, “I saw it.” So it was said to him, “The footnotes, O Shaikh, specifically those found in the second volume?!” So the shaikh said,

I used to have a view—me—[that was] issued from me one day, approximately more than thirty years ago when I used to be at the Islamic University {of al-Madînah}. I was asked during a full gathering about my view regarding Tablîghî Jamaat so, on that day I said ‘Contemporary Sūfîs.’ So now it has come to my mind that I should say here with respect to these {people}, in conformity with the word of those who emerged during this present time and opposed the predecessors in many of their methodologies, it appears to me that I should call them: ‘contemporary Khârijîs’. For this resembles the emergence now, when we read from their speech, for surely their speech in reality follows the behaviour of the Khawârij in excommunicating the perpetrator of the greater sins. And perhaps this—I do not know that I should say—is out of negligence from them or cunning from them!

And this I say also from the door of His statement, exalted is He, «And do not make a people’s hatred a crime to you that you are not just. Be just, it is closer to piety.» I do not know! They do not declare that every greater sin is a warrantor for excommunication. However, they buzz around some of the greater sins while they are silent—or pass by—concerning other portions. And this is from the justice that we were commanded with.

I {‘Alî al-Halabî} say, our noble professor, Shaikh Rabî’ bin Hâdî—may Allah repell away from him the plots of the enemies—has a good small commentary on this word of our shaikh that we have transmitted from him in our newsletter, al-Asâlah (issue: 24/pgs. 88-89), then in my book at-Ta’rîf wat-Tanbi’ah (pgs. 139-141).

And see other refutations by the esteemed Shaikh Rabî’ bin Hâdî—may Allah cause benefit through him—on the mentioned Dr. Safar al-Hawâlî in our newsletter, al-Asâlah (issue: 34/pgs. 15-21) and (issue: 35/pgs. 55-62).

[21] Our shaikh, the great scholar, Muhammad bin Sâlih al-‘Uthaimîn—may Allah shower him with His mercy—says in the reply to al-As’ilah al-Qatariyyah, “If [the abandoner of the prayer] was truthful in the statement, ‘there is no god {worthy of worship} except Allah,’ sincere to it, by Allah, he will not leave the prayer … and he does not enter under the volition {of Allah[i]} … ,” and he is from those who favour [the opinion] of excommunicating the one who leaves the prayer in totality. So compare, and contemplate … .

[21 i] [t] I.e., either he is punished or forgiven depending on whatever Allah wills for him.

[22] [t] Ar. mukaffir – one who excommunicates or accuses another of disbelief; or a warrantor for excommunication, i.e., the cause for the excommunication of another (as in footnote 20).

[23] I have refuted this inane doubt in a small commentary I have in my book, at-Ta’rîf wat-Tanbi’ah (pg. 90), so let one look.

[24] An ignorant or a spiteful person cannot cause controversy with this parenthetical sentence from the esteemed professor of ours, Shaikh Ibn ‘Uthaimîn for the jurisprudence our Shaikh al-Albânî, may Allah have mercy on him, just as he cannot cause controversy with its like—similarly—for others from the People of Knowledge; from those whose being legists were stronger than their being traditionists. For knowledge, from an aspect, is doors and branches and from another aspect, degrees and ranks … .

[25] From the Administration of the Call’s meeting with the Ministers of Religious Endowment and Islamic Affairs in the State of Qatar with his excellence on the date 7/5/2000CE, and may Allah reward the people with good.

[26] Contemplate the accusation here: Murji’; and there: his statement is the statement of the Murji’ah. So know that what these {people} play in with words: they do not apply to our professors, the scholars, and our formidable imams.

[27] I say, or he does not recognise the two! And this is the reality of these {people} without obscurity, nor lie … .

[28] Just as in the tape, Mukâlamât Hâtifiyyah ma’a Mashâyikh ad-Da’wah as-Salafiyyah (no. 4) issued by Majâlis al-Hudâ lil-Intâj wat-Tawzî’ – Algeria, and that was on the date 12/6/2000CE.

[29] And from amazement is that some of the feigners of knowledge who used to link themselves to the eminent Shaikh Ibn ‘Uthaimîn—rather, they considered him as the intermediary between them and Allah(!): when he viewed this speech, and other than it, from what opposes his desire and invalidates his aspiration, he would begin attacking the eminent shaikh and make insinuations against him; rather, he claimed in some of his spider-like {webs} that Shaikh Ibn ‘Uthaimîn’s words in whatever issue, has divided the Muslims in the world.[i]

So the likes of this kind from the people, those who excellence is not found in, nor to who livelihood applies, the breaking of their feeble threshold and the demolition of their collapsing towers is obligated!!

[29 i] Because they rejected the ascription of this statement to him!! So does it in conformity to it in reality or contraditory to it in judgement?!!

[30] Indeed, the question of the Algerian brothers mentioned here and its reply was concerning the letter by one of the anonymous people—and he is Abū Ruhayyim!! For the esteemed shaikh ? began his reply with his statement, “I do not recognise him … .”

From the esteemed shaikh of ours, Abî ‘Abdillah, may Allah have mercy on him, this is a downing disparagement to this claimant, above his collapse that he is immersed in!!! As for the disparagement of our Shaikh Abî ‘Abdir-Rahman Muhammad Nâsir ad-Dîn al-Albânî, may Allah have mercy on him, for this claimant, then I have mentioned it in my book, Ma’a Shaikhinâ Nâsir as-Sunnah wad-Dîn (pgs. 33-34) in refutation of his sketch that he refuted me with, and it is his statement, may Allah have mercy on him, “His speech is hatred and repugnant envy. When I read it, I knew that he was a biased ignorant {person} … .” until the end of what he said, may Allah shower him with His mercy.

So how about if we knew two things along with that?

The first, that in the second printing—and similarly the third—of this book of his—and he has changed its name from Tahdhîr al-Ummah to Haqîqah al-Khilâf—he has attacked our shaikh with a distinct attack many, many times, accusing him with an accusation whose true nature he is not aware, nor does he know its reality; and it is irjâ’!!

The second, that some of those who are still associated with Salafism in general and our shaikh in specific vouched for this book and commended it(!); rather he said about it, “So it is, in truth, a book that should be read and is appropriate to be read. Surely it is a foundational book regarding one of the issues of faith,” until the end of what he said, may Allah forgive him.

Along with it being—by Allah, by Allah, and by Allah!—an inane book, built upon ignorance and established upon insolence.

Our noble brother, Professor ‘Azmî al-Jawâbrah, along with two brothers he has, has written an attesting testimony, as was reported by our shaikh, may Allah have mercy on him, that exposes this inundation more and more, and it is generally known, widespread, and in circulation.

[31] In his book, adh-Dhabb al-Ahmad ‘an Musnad al-Imâm Ahmad (pgs. 32-33 – and he wrote it approximately a quarter century before this time), after his confirmation of the creed of the Predecessors and the People of the Sunnah in the issues of faith, and the refutation of the sects in opposition to the truth such as the Murji’ah, our shaikh, may Allah have mercy on him, had said, “ … then there comes today, some of the inexperienced ignorants and the young beginners, and they accuse us of irjâ’!! And the complaint is to Allah from the evil of what they are upon of ignorance, misguidance, and scum.”

[32] [t] Ar. jalîs – companion at a gathering, one who sits with another.

 

About Rasheed Gonzales
My name is Rasheed Gonzales. I’m a Muslim convert of Filipino descent. Born and raised in Toronto, Canada, I was guided to Islam through one of my younger brothers and a couple of friends, all of whom had converted to Islam sometime before me (may Allah reward them greatly). I am married with four children (and the praise is Allah’s) and also a volunteer for the Qur'an & Sunnah Society of Canada, based in Toronto.

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