Saalih Bin Abdillah Bin Humaid, one of the major scholars of Saudi Arabia said: We are Salafis.

Saalih Bin Abdillah Bin Humaid, one of the major scholars of Saudi Arabia said:

We are Salafis. And we ascribe to the Salaf Us Saalih (pious predecessors)… it is compulsory upon us to tell others that the way of the Salaf is not a Madhab. And when we say it is neither a Madhab nor a Sect we must clarify this. And also to search within ourselves as to whether or not we hold onto that which it (the way of the Salaf) entails.

Regarding the Salaf Us Saalih Allah said about them: “The ones who preceeded from the emigrants (Muhajireen) and the helpers (the Ansaar) and those who follow them in goodness.” Therefore we have the emigrants, the helpers and those who follow them in goodness. And this encompasses all of those who try their best to follow this way. Then Allah said in Surah Hashr: “And (it is) for the poor emigrants who have been driven out from their homes and their belongings, who seek bounty from Allah and help Allah and His messenger. They are the loyal. (8) Those who entered the city and the faith before them love those who flee unto them for refuge, and find in their breasts no need for that which hath been given them, but prefer (the emigrants) above themselves though poverty become their lot. And whoso is saved from his own avarice – such are they who are successful. (9) And those who came (into the faith) after…” And those who came after them even in the time of the companions, meaning after conquering Makkah

“The ones who preceeded from the emigrants (Muhajireen) and the helpers (the Ansaar) and those who follow them in goodness.” From the time of the Companions until the day of judgment. And here you have: And those who came (into the faith) after them say: Our Lord! Forgive us and our brethren who were before us in the faith, and place not in our hearts any rancour toward those who believe. Our Lord! Thou art Full of Pity, Merciful.” The strongest point which embodies this was when the Prophet (صلى الله علبه و سلم) was asked regarding the saved sect he said: “They are upon what I am upon and my companions.” This is the Salafeeyah that we are speaking about.

And it is not like… although the virtuous generations embody this we must clarify that we ascribe to a methodology and not toward people. Anywhere we find the truth it must be our goal. And this is good speech however when it comes to application we need to examine ourselves…

Therefore the method is to ascribe ourselves to the methodology and not to particular individuals and to take the evidences as our judge and not (an specific individual’s) understanding of the evidences. To the evidences from the book of Allah and the Sunnah of the Messenger not to the understanding of (specific) individuals. The understanding of men has an honourable position however evidences are needed for their statements but their statements are not the evidences themselves and we respect the people of knowledge and they are the best examples for us in terms of being in congruence with the truth. Therefore we seek help (in understanding the evidences) through the understanding of the pious predecessors who were righteous scholars who nurtured those who followed them however their statements are in need of evidences and their statements are not used as evidences.

From the lecture خطر الفرق و الاحزاب

From minute 20 to minute 20:33


Translated by Musa Millington.

How to Build a Salafi Masjid? – Shaikh al-Albani

Question: What is the best way to build a masjid in agreement with the Prophetic Sunnah?

Questioner: What are the specifications in building the Masjid from the Sunnah and I hope (from you) clarity?

Shaikh Al Albani: and this is what you cannot establish nowadays so what is the benefit?

Questioner: Some brothers who want to build a masjid.

Shaikh Al Albani: They are not able to because the Minister of Islamic Endowment is an obstacle in the implementation of the Sunnah of Muhamad (ﷺ) .

Student: Cornerstone others say building stone of Islam and others say: the art of building

Shaikh Al-Albani: The Salafi masjid, I placed for it a map in the book that I began a long time ago and I walked a short cycle in it and it is that which I called Thamr al-Mustadaab fi fiqh Sunnah wal-Kitaab
When I reached the Book of the Masaajid and the prohibition of the Messenger (ﷺ) in adorning the Masaajid. Narrations from them in Sunnan Abu Dawood that the Prophet (ﷺ) entered one day into his masjid from the door, he used to have doors, he entered the door and said: If we left this door for the women. The Messenger said this and with him was Abdullah ibn Umar radi Allahu anhu entering into the masjid of the Messenger (ﷺ) and he was saying this hadith. Abdullah ibn Umar caught the Messenger (ﷺ) saying:

لو تركنا هذا الباب للنساء

If we left the door for the women, ie. We do not enter it, we, the men.
Naafi’ the free servant of Ibn Umar said: So Ibn Umar did not enter the masjid after that from this door, ever. [Saheeh Sunan Abi Dawood no. 461 and others]

The student: Allahu Akbar (in affirmation)

The Shaikh: I take from this hadith that it is necessary there is in the Salafi Masjid a door specific for the women which the men do not share. In short, I agreed to travel to Egypt ten years ago and we travelled to a big town or land its name was Suhaj

The Student: Yes

The Shaikh: and there was a group from Ansaar us-Sunnah, they are called that there, they said to me: we are building a masjid, do you want to see how it is”. So we went with them,[saying] this is the door and this is the qiblah until the end of it… after they described to me I said to them: where is the door for the women? So I benefited them and I hoped that they will apply it, that is, the point is the masjid which the narrations and ahaadith point to it is necessary first not to have a staff. The pillar is one piece clean-cut until it does not cut the lines, after that it is necessary not to have a mihraab and it is necessary that there is no minbar cutting the lines and the minbar is three levels and it establishes the obligation of the minbar and the obligation of the mihraab and in it is an action-based refutation on those who say that the mihraab points to the qiblah. We say that the minbar points to the qiblah and this minbar points to the qiblah for the blind more than the mihrab…until the end.
However these proofs are falsehood in order to traverse this innovation which plagued the people since the first generation approximately.
Along with that the Messenger of Allah (ﷺ) , his masjid was free from the mihraab and upon the opposite of that, he said:

اتقوا هذه المحاريب

“Beware of these mahaarib”.
[Saheeh Jami no. 120]

That is because this is the custom of the Christians in their churches and like that some of the salaf, from them Abdullah ibn Masud radi Allahu anhu, used to dislike to pray in the Taaq, that is, the mihraab. He avoided the salat in the mihraab because this from the character of the Christians and the Messenger (ﷺ) prohibited it and ordered us to avoid it.

Questioner: that is, after Abdullah ibn Masud they entered the mihraab in the masjid

The Shaikh: we said from ancient

The Student: Allahu Akbar

The Shaikh: the point is it is necessary that the masjid first be like that, it does not have in it columns, it have in it a minbar with three levels, does not have in it a mihraab and it have a door for the women that they enter from and exit from, that the men do not share. It is necessary to have there a place for the women to pray, however, this place is not necessary to be veiled from the men with a screen or wall because the legislated clothing, which is obligated from the clothing of the women, is the hijab. That is because the women are good enough to share with the men in seeing the Imam and the movements of the followers behind him and this is all from his guidance (ﷺ) and his seerah. Nowadays, the people have left important things and came with things that are not important. From these things that are not important are to separate the women from the men with concrete, it is not necessary for this separation, however the necessity which is revealed to them is to cover the women, most of them are exposing their charms, so they pray exposed, meaning the eyes of the men fall on what is not allowed, so then we say:

أوردها سعد وسعد مشتمل ما هكذا يا سعد تورد الأبل

Sa’d gave water to the camels and Sa’d was wrapped up
This is not how you give water to the camels Oh Sa’d

A mistake is not corrected by a mistake. It is said to the women who want to attend the Masjid, this is allowed for them, and it is better for them the opposite sometimes from the principle: “and their houses are better for them”. It is said to them: wear your legislated clothing and attend the Masjid as you are, no one from you shows at all the impermissible Awrah
So then, the women wear hijab from the men in spite of the dislike of the men and women altogether. This is what I remember from the Masjid. I say that this is not possible for you because the minister of endowments makes the condition on you that it is necessary to have in it (the Masjid) a mihrab, it is necessary to have in it a minaret passing through the clouds. While these minarets in my belief are from the public interest and are not from the Sunnah of worship. The minarets are from the public interests that is the purpose from it

The Questioner: Even if from their wealth specifically?

The Shaikh: Even, there is no place for it with the Bedouin, that it is from his pocket specifically or a group, all of that is a waste of money. The important thing is that the minaret is from the public interest, the purpose is to convey the voice of the muadhin to the farthest possible place. There was not back then the innovative means present today from the microphones, and like that, they brought the natural easy means then, so they build the minaret. Then with time they made a work of art in building minarets.
I was given a trip to the Morroco, it is possible I show it with a picture what is called, the capital of the Morroco… Ribat, its minaret. That is, the distance of its width is six/seven meters, it is possible you can make it [into] a house. High above uncovering the whole land. Why this unnecessary burden? Why this waste of money?
It began so we can convey to the people the voice of the muadhin. In the time of the Messenger of Allah (ﷺ) there was not a minaret however in some established narrations with us, that the Messenger of Allah’s muadhin used to be apparent on the roof of the Masjid and in a raised place, in this place he used to make adhan. One of the muadhins of the Messenger of Allah Umar Ibn Umm maktum was weak in eyesight, so he used to climb that place and he was weak in eyesight and make adhan of Fajr and he would not make adhan until the people passed it and saw him.
He was not concealed in a minaret where the onlooker cannot see him. So it would be said to him: Fajr has come, Fajr has come and he would make adhan based on the reports of the people passing in the street. So the minaret was not in time of the Messenger (ﷺ) , however in it was ascension from a place to a raised place. Like that it came in Saheeh al-Bukhari that between the Iqamah of Salah and between the sahoor, I think, was the approximate time of the ascension of this muadhin and descending of that first muadhin and second in the two adhans. Its meaning is ascension in it and descending of this one notifies us that the muadhin emerges and his ascension to high place. The purpose is the conveying the voice to the people, with that, so the people made minarets, the purpose is what, a means and they have exited from it being a means. A means is you rise above and you convey to the people, however, they are accustomed to exaggerating in raising its building and its loftiness and they exaggerated in engraving its stones and…etc.
Until in this time present with microphones, we see for example the masjid of Salaah ud-Deen Ayyubi we see one story, two stories, three stories, what is this unnecessary burden? What is this waste of money? No one can rise to the top absolutely because common folk make adhan in the middle of the masjid.
So then, building the minaret in the masjid becomes, like the Aktoros [a name of a model of a truck built by Mercedes] it has no meaning, not logical nor reported.

This is what the Messenger(ﷺ) warned against by his statement:

لا تقوم الساعة حتى يتباهى الناس بالمساجد

The hour will not establish until the people will vie with the Masaajid.
[Saheeh Sunan Abi Dawood no. 449 and others]

The filthy one builds a masjid that has no comparison and builds a minaret that has no comparison…etc.
This is from the signs of establishment of the hour by the text of the Messenger (ﷺ) . As for adorning of the masjid we did not mention it right now. So it necessary that the masjid is unsophisticated, there is no adornment in it. And like that Umar ibn al-Khattab radi Allahu anhu was forced to expand the Prophet’s masjid in his time period, he said to the engineer, what they call it today, He said: Protect the people from heat and cold and beware of the red and yellow, that is, the purpose of the masjid is that it be for the people a shelter for them from heat and cold and not red or yellow… yes.

The Student (asks): “for they are a trial for the people” an addition to the narration

The Shaikh: I did not mention this, beware of red and yellow because they are adornment and the houses of Allah is obligatory to be free from the affairs of the world, this is the house of Allah. Nowadays the understanding has been reversed unfortunately due to the people being distanced from the taking guidance in the guidance of the Messenger (ﷺ) . Nowadays if you detest the people this adornment they will answer with two doubts: the first doubt, and it is the filthier of the two, that is the Christians are better than us, see the Christians, see the Christians they exaggerate in the adornment of the churches, our Masaajid are more deserving of adornment. From the people are those who say the house of Allah is less than our house, our house we live in we adorn them and they plaster it with whitewash…etc.
The house of Allah is rightful and whoever venerates the signs of Allah then verily that is from the taqwa of the hearts [22:32]. This is from the revelation of Shatyaan because the Messenger (ﷺ) when ibn Abbas reported from him:

ماأمرت بتشييد المساجد

“I was not ordered to build lofty Masaajid”.
[Saheeh Sunan Abi Dawood no. 448 and others]

a hadith. Ibn Abbas heard it from the Messenger “I was not ordered to build lofty Masaajid”. Ibn Abbas:

لتزخرفنها كما زخرفت اليهود والنصارى

“You will adorn them as the Jews and Christians adorned”.

So all of the ahaadith and narrations are agreed that the masjid should be in a humble form, there is no adornment in it to busy the hearts of the people. It is necessary for the people to be in a atmosphere aiding him upon the obedience of Allah azza wa jall as for this adornment and engraving then it is a distraction. What do we say about ourselves if we mention a hadith from our Prophet(ﷺ) that he prayed one day in a khamisa, a thawb with marks, this is with us in Shaam called as-Saayih which has green and blue and white and red lines..etc. So he prayed that day in the khamisa, he was not able to pray, he removed this khamisa and said:

خذوا هذه الخميصه وآتونى بأبنجانية أبى جهم فأنها الهتنى

“Take this khamisa and bring me the Anbijaaniha of Abu Jahm for verily it distracted me”
[Bukhari no. 337 and Muslim no.556 and others]

and in another version: “it almost distracted me from my prayer”. This is the Ameen, this is the Messenger of Allah. We increase in adornment as if we are coming near to Allah in position.

The Student: Allahu Akbar

The Shaikh: When he (ﷺ) entered the ka’bah, he prayed inside the ka’bah and he found inside the ka’bah the horns of the ram Ismaael so he ordered to cover it because it distracts that affair of the praying one [Saheeh Sunan Abi Dawood no. 2029 and others]

Therefore, we reversed all of these guidelines.

The Student: It is present

The Shaikh: Allah, we did not enter and did not reach, yes we end.

The Student: the tea is cold… the sheikh and the students laugh…”

[Silsilatul Huda wa-Nur tape no. 162 Starting at around 00:13:09 ending around 00:29:49]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

The Ruling on Studying with an Innovator- Shaikh Ahmad an-Najmi

Question: What is the ruling on studying with the people of innovation with the following conditions:

  1. The knowledge [hoping to be studied]  is not found with Ahlul Sunnah or it is present however they are not free of time to teach.

  2. The person has some innovation, for example, ascribing to the Muslim Brotherhood. However he does not call to this and is not well-known in this organization.

  3. And you are in need of building your foundational knowledge, so what do you do? And what is the guidance [on this issue]? Jazakallahu Khairan

Answer: “The strongest opinion with me is that the it is not necessary to study with the innovator because sometimes he will enter his innovation in his lessons, make it beloved to the students, and spread it by way of the lessons. How many students of knowledge began on the path of authentic Salafiyyah, then he ascribes to a Shaikh, sits with him a lot until he diverts him from what he was upon. So it is necessary for the Salafi student of knowledge who wants the truth not to study with the innovator and he might accept [the innovation] and he does not know”.

[Fatawaa Sharh Saheeh Muslim (8/1-9)]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Shaikh Muqbil Ibn Haadi al-Waadi’ee on Shaikh Al-Albani’s argument on using the term as-Salafiyyah

Question: We were informed that you detested twenty years ago what Al-Albani rahimahullah called for in some of his lectures in Madinah surrounding the issue of using the name Salafiyyah. You said this was an innovation and today we hear you often approving the ascription to a Salafiyyah. Is this an itjtihaad from you or is it obligatory upon a Muslim to ascribe himself to the Salaf-us-Saalih? Jazakallahu Khairan

Answer: “The report did not come upon the correct form, Barakallahu Feek. The report was that Shaikh Al-Albani was called to give an advice to the Ikhwaan. So the Shaikh occupied much time in calling to Salafiyyah and his meaning was: it is not allowed for a person to say: I am a Sunni because you will find one who claims to be a Sunni and he is an innovator. So what is more accurate is [to use] the term Salafiyyah.

We also say: it is necessary for the Dawah be more spacious so that the people accept it with the utmost acceptance. I say that the Shaikh was not successful in that sitting because he wasted much time in this and also in the manner of moving the finger. He wasted much time in this. I ask Allah to preserve our Shaikh and to defend him and us from every evil and affliction.

So what is important is that we said from that time until now: there is no harm that you say: I am Salafi, however, what is the meaning of Salafiyyah? There is no harm for you to say: I’m Sunni, but what is the meaning of Sunniyyah? We do not say it is not permitted to say: I’m Sunni because this is found in al-Ansaab of As-Sam’aani. And in Allah aid is sought.

This is what happened and we desire that the Dawah is more spacious than this and we do not prohibit or dislike that it is said: So and So is Salafi. However, we say: whether he is named Salafi or named Sunni, we do not busy our time with these names. These are not important. What is important is calling people to the Book and Sunnah. And in Allah aid is sought”.

[Taken from:

Translated by

Faisal Ibn Abdul Qaadir ibn Hassan
Abu Sulaymaan

If an insightful Scholar disparages a person, may Allah bless you, then it is obligatory to accept that disparagement. | Shaykh Rabee’ hafidhahullaah

Shaikh Rabee’ Ibn Haadi al-Madkhali said:

، فإذا جرّح عالم بصير شخصا-بارك الله فيكم- يجب قبول هذا الجرح، فإذا عارضه عالم عدل متقن، حينئذ يُدرس- يعني- ما قاله الطرفان ويُنظر هذا الجرح وهذا التعديل، فإن كان الجرح مفسّرا مبيّنا قُدِّم على التعديل و لو كثُر عدد المعدِّلين، إذا جرّح عالمٌ بجرح مفسّر و عدّله عشرون ، خمسون عالما ما عندهم أدلة، ما عندهم إلا حُسن الظّنّ والأخذ بالظاهر، و عنده الأدلة على جرح هذا الرجل، فإنه يُقدم الجرح، لأن الجارح معه حجة ، والحجة هي المقدَّمة

“If an insightful Scholar disparages a person, may Allah bless you, then it is obligatory to accept that disparagement. If another just, proficient Scholar, opposes him, then we study, as they say both sides, and look at this disparagement and this praise. If the disparagement is explanatory, clear, then it precedes the praise even if many people praise the individual. If the Scholar disparages with an explanatory disparagement and twenty other Scholars praise him or even fifty who do not have with them proof except good thoughts about the person and taking what is apparent, they don’t have proof for praising this individual, then the disparagement precedes. This is because the one disparaging has the proof and the proof takes precedence…”

[From the Tape: Sami’ Fi Kalam ‘ala Faalih al-Harbi]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

I am a Sunni and I am not a Salafi.’ Shaykh Dr. Salih as-Suhaymee

This Knowledge Is a Matter of Deen الدعوة السلفية

By Shaykh Dr. Salih as-Suhaymee

Translated by Abbas Abu Yahya

The question: When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment)  he says: ‘I am a Sunni and I am not a Salafi.’

The Shaykh Answered:

‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!

The Sunni O you Miskeen (impoverished person) is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!

Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it…

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