as-Sadlan on Labelling Others

Shaikh Sâlih bin Ghânim as-Sadlân, may Allah protect and preserve him, was asked about some statements that were attributed to him regarding Shaikhs Salmân al-‘Awdah, ‘Â’id al-Qarnî, and Safar al-Hawâlî. He replied with the following comment,

In Allah’s name, the Merciful, the Compassionate.

The praise is Allah’s, Lord of the worlds, and may Allah send salutations upon our Prophet, Muhammad, and upon his family and his companions, collectively.

These words attributed to me, that I say about these shaikhs [that they are] liberals, and they are ‘Â’id al-Qarnî, Salmân al-‘Awdah, and Safar al-Hawâlî. These are my brothers, and I am fully acquainted with them. I say, however, that the people speak about them and this is an error. Dividing the shaikhs into such and such, and into such, for example:  Jâmî, and into Tablîghî, into Ahbâbî or liberal or others from the labels, all of these should not prevail among the students of knowledge, specifically in this land, in which the revivalist call, the call of Shaikh Muhammad bin ‘Abdil-Wahhâb is found.

All of the people of knowledge are entrusted, if Allah, exalted is He, wills, except what is established with certainty, containing no doubt, upon him is either with a [piece of] his writing or with a emphasized statement, and not containing hesitation or other than that, so with it, perhaps also, with it his statement is accepted and abandoned.

Then also, with relation to me, I do not have specialization in knowledge of the labels, specifically, those labels that are in a foreign language, for these we do not recognize their dimensions, but we recognize the Arabic language and its meanings and the variety of its expressions, in this, we have knowledge. As for the foreign languages, then I cite these utterances by way of regret for those who use this thing, for those who say “so and so is sururî, so and so is jâmî, so and so is such, so and so is such, and this call is such and such.

It is befitting that–nay, it is incumbent on the leaders, specifically those concerned with these matters, to hold these [people] responsible for their words and clarify to them it is not for them to speak about this and to stop the likes of these things, and whoever persists upon the likes of this, then he deserves the reward (i.e., the punishment).



A Tempest In a Teapot?

Shaikh Muhammad Hassân Is Not a Tempest In a Teapot, translated from an article posted on, contains a transcription of a recorded telelink between Shaikhs Muhammad Hassân (of Egypt) and Mash·hūr Hasan Salmân (of Jordan) in which Shaikh Mash·hūr asks Shaikh Muhammad Hassân some questions regarding his views on various contemporary methodological issues.

Is the Limbs’ Deed Included in Faith’s Root?

As previously mentioned, I’ve finally finished the latest article I’ve been working on; again, may Allah reward my “better half” for helping proofread it (we finished that this morning).

Is the Limbs’ Deed Included in Faith’s Root? (PDF) is an excerpt from the end of Shaikh Ahmad bin Salih az-Zahrani‘s Sharh Alfâdh as-Salaf wa Naqd Alfâdh al-Khalaf fî Haqîqah al-Îmân (Explaining the Wordings of the Predecessors and Invalidating the Wordings of the Successors regarding the Reality of Faith). It’s the third such excerpt I’ve translated from this truly beneficial book (the other two being: Faith is Not a Single Reality and Faith is Two Faiths), which will hopefully be translated in full one day, with Allah’s permission.

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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).

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