Imām Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy on him) said:
Do you know that ʿĀ’ishah (may Allah be pleased with her) never gave birth and had no offspring? Yet, there is no report in the books of the Sunnah that ʿĀ’ishah ever said: “O Messenger of Allah, supplicate to Allah for me to have children!”
🍃And do you know that the Prophet ﷺ passed away while she was only 18 years old? He had great love for her, and she had strong jealousy for him. She then lived for another 47 years after him, yet she never regretted not marrying again!
🐚 Rather, she devoted herself to knowledge and worship. She became a teacher, an educated woman, and a muftīyah even for the senior Companions.
🌷 Life does not stop at having children, nor at marriage, nor at owning a home, nor at the death of parents, nor at the loss of children. Whatever Allah takes away, He replaces it with something better. This worldly life is a place of trial, and it has never been made complete for anyone.
🌊 So let your heart be filled with faith, contentment, and good thoughts of Allah. Fill your time with seeking knowledge that benefits you and your community. Make patience your provision and the Qur’an your companion — {We have not sent down the Qur’an to you that you should be distressed}. A person should not remain idle, because Shayṭān then overwhelms him with evil thoughts. It is better for him to occupy himself with what benefits him so that he is not occupied with what harms him.
I advise the righteous woman to be keen on sitting with righteous women, for through this she will increase in knowledge and insight.
Shaykh Ṣāliḥ al-Fawzān (may Allah preserve him) said:
“Celebrating the birthday of the Messenger ﷺ is false and prohibited for several reasons:
It is an innovation (bidʿah) in the religion. Every innovation is misguidance, and those who permit celebrating it will never be able to establish any proof from the Sharīʿah for it.
It is imitation of the Christians in their celebration of the birth of al-Masīḥ (Jesus, peace be upon him), and we have been forbidden from resembling them.
It often involves evil practices and prohibited matters, the gravest of them being shirk with Allah — such as calling upon the Messenger ﷺ, seeking help from him, and reciting poems of shirk in his praise, like the Burdah and others similar to it.
In Islam, there are only two ʿĪds: ʿĪd al-Aḍḥā and ʿĪd al-Fiṭr. Whoever introduces a third ʿĪd has brought into Islam that which does not belong to it.”
After Imaam Al-Albaani mentioned some tremendous hadith and statements of the salaf regarding kindness to animals. He concluded the following:
“These are some of the reports that I have come across so far, which show the extent to which the early Muslims were influenced by the Prophet’s ﷺ guidance regarding kindness to animals. In reality, they are but a little from much, and a drop from an ocean. This is clear evidence that Islam is the one which established for mankind the principle of kindness to animals, contrary to what some ignorant people think, that it originated from the European disbelievers. Rather, it was one of the etiquettes that they (Europeans) adopted from the early Muslims, then expanded upon it, systemized it in detail, and their states adopted it, until kindness to animals became one of their distinguishing features today. This has led some ignorant people to imagine that it is one of their (the Europeans’) unique characteristics, deceived by the fact that such a system is rarely seen implemented in Muslim lands, even though the Muslims were more deserving of it and its rightful people!”
As for amulets (tamā’im) made from things other than the Qur’an, such as bones, talismans, shells, wolf hair, and the like; these are munkar (forbidden and detestable) and prohibited according to the textual evidence. It is not permissible to hang them on a child nor on anyone else. This is due to the saying of the Prophet ﷺ:
“Whoever wears an amulet, may Allah not fulfill his need. And whoever wears a seashell (as an amulet), may Allah not grant him peace.”
And in another narration:
“Whoever wears an amulet has committed shirk (polytheism).”
As for amulets made from the Qur’an or from known good supplications, the scholars have differed concerning them. Some said that it is permissible to hang them. This is reported from a group of the Salaf, who regarded it similar to reciting Qur’an over the sick.
The second opinion is that it is not permissible. This is what is authentically reported from ʿAbdullāh ibn Masʿūd and Ḥudhayfah (may Allah be pleased with them), and a group from both the early and later generations. They said: it is not permissible to hang them, even if from the Qur’an, as a means of blocking the avenues that lead to shirk, cutting off its root causes, and acting upon the generality of the texts. For the ḥadīths forbidding amulets are general, without exception. The obligation, therefore, is to act upon the generality, and nothing of amulets is permitted at all, because allowing some leads to allowing others, and the matter becomes confused.
Thus, it is necessary to prohibit all of them, and this is the correct opinion due to the clarity of its evidence.
For if we were to allow amulets from the Qur’an or from good supplications, the door would be opened wide, and every person would hang whatever he wished. If he were condemned, he would say: “This is from the Qur’an,” or “This is from good supplications.” Thus the door would be opened, the breach would widen, and all amulets would become intermixed.
There is also a third reason: amulets may be taken into the toilet or places of impurity, and it is known that the speech of Allah must be honored above such places, and it is not appropriate that it be taken into the toilet.
All praise is due to Allah, Lord of the Worlds, and may prayers and peace be upon our Prophet Muḥammad, upon his family, and all of his companions. I bear witness that there is no deity worthy of worship except Allah alone, without partner, and I bear witness that Muḥammad is His servant and messenger. To proceed:
The people of Sunnah are those who take the Messenger of Allah ﷺ as their example — those about whom the statement of Allah, the Mighty and Majestic, applies:
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Al-Aḥzāb 33:36]
They also act upon His saying, the Exalted:
“There has certainly been for you in them an excellent example for anyone whose hope is in Allah and the Last Day.” [Al-Mumtaḥanah 60:6]
And His saying:
“But no, by your Lord, they will not [truly] believe until they make you, [O Muḥammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” [Al-Nisāʾ 4:65]
As for the A’immah (Imāms) of Ahl al-Sunnah, they are the Companions of the Messenger of Allah ﷺ, then the Tābiʿūn (Followers) such as Saʿīd ibn al-Musayyib, Muḥammad ibn Sīrīn, and Muḥammad ibn Muslim al-Zuhrī, then the Atbāʿ al-Tābiʿīn (Followers of the Followers) such as Sufyān al-Thawrī, Sufyān ibn ʿUyaynah, and Mālik ibn Anas, and then those who came after them such as Imām al-Shāfiʿī, Imām Aḥmad, and likewise Imām al-Bukhārī (may Allah have mercy on them all). These are considered our Imāms and exemplars, may Allah have mercy on them.
The Sunnī is the one who adheres to the Book of Allah and the Sunnah of the Messenger of Allah ﷺ. Sunnah is not merely a claim. Yes, a person may be Sunnī even if ignorant of some parts of the Sunnah of the Messenger of Allah ﷺ, as long as he loves the Sunnah and loves the people of Sunnah. For the Prophet ﷺ said, as in the two Ṣaḥīḥs from the narration of Anas: “A person will be with those whom he loves.” And he said: “You will be with those whom you love.”
So whoever loves the Messenger of Allah ﷺ and loves the people of Sunnah, then he is among the people of Sunnah, even if he is ignorant of some of the Sunnah of the Messenger of Allah ﷺ.
There are also books authored on the Sunnah that we recommend reading, such as al-Sunnah by Ibn Abī ʿĀṣim, al-Sunnah by ʿAbd Allāh ibn Aḥmad, al-Sharīʿah by Muḥammad ibn al-Ḥusayn al-Ājurrī, Sharḥ al-Sunnah by al-Lālikāʾī, al-Asmāʾ wa al-Ṣifāt by al-Bayhaqī, al-Tawḥīd in the Names and Attributes by Ibn Khuzaymah, al-Iʿtiqād by al-Bayhaqī, and al-Sunnah by Muḥammad ibn Naṣr al-Marwazī. We advise our brothers to read these books so they may know the way of the people of the Sunnah of the Messenger of Allah ﷺ.
All of Ahl al-Sunnah unanimously believe that Allah is above His Throne in a manner befitting His Majesty, and they believe that Allah will be seen in the Hereafter. As for His being above His Throne, this is affirmed by His statement: “The Most Merciful rose over the Throne.” [Ṭā-Hā 20:5] and His statement: “To Him ascends good speech, and righteous work raises it.” [Fāṭir 35:10]
As for Him being seen, Allah the Exalted says: “Some faces, that Day, will be radiant, looking at their Lord.” [Al-Qiyāmah 75:22–23] And the Messenger ﷺ said, as in the two Ṣaḥīḥs from the narrations of Jarīr ibn ʿAbd Allāh, Abū Saʿīd al-Khudrī, and Abū Hurayrah with similar meaning: “Indeed, you will see your Lord just as you see the moon; you will have no difficulty in seeing Him.” — or words to that effect.
After this, also: a person is not considered Sunnī until he restrains himself from being swept away by the people of desires. So the Sufi who goes to extremes in Sufism is not considered Sunnī, likewise those who celebrate the Mawlids, or those who fall short in practicing the Sunnah of the Messenger of Allah ﷺ — such as shaving the beard and imitating the enemies of Islam. Such a person is not a Sunnī, even if he has some qualities of Sunnah. His Sunnī identity is unstable.
Launching Our New Blog: A Journey Through the Works of the Scholars
We’re excited to announce the launch of our new blog, dedicated to exploring and sharing the timeless wisdom of the great scholars of Islam. This space will be a platform for learning, reflection, and growth, where the works of the scholars are brought forward for the benefit of today’s reader.
What to Expect
Our blog will feature insights, summaries, and discussions on the writings and teachings of the scholars—both classical and contemporary—so that we can learn from their knowledge, their methodology, and their devotion to the truth. We’ll cover key themes such as creed, jurisprudence, manners, and purification of the soul, always aiming to make the lessons relevant and accessible.
Scholars We’ll Feature
Some of the scholars whose works and wisdom will be highlighted include:
Shaykh Ibn Bāz (رحمه الله) – Known for his clarity, precision, and leadership in daʿwah.
Shaykh Ibn ʿUthaymīn (رحمه الله) – Renowned for his deep explanations in Fiqh and ʿAqīdah.
Shaykh al-Albānī (رحمه الله) – Famous for his rigorous authentication and study of Hadith.
Shaykh Muqbil ibn Hādī (رحمه الله) – A pillar of knowledge and revival in Yemen.
Shaykh Ṣāliḥ al-Fawzān (حفظه الله) – A living authority in Islamic jurisprudence and belief.
Shaykh ʿAbdul-Muḥsin al-ʿAbbād (حفظه الله) – Known for his moderation, wisdom, and knowledge.
and others.
Why This Blog?
We believe that knowledge is a light, and the works of the scholars are lanterns guiding us through times of confusion and difficulty. By compiling and presenting their insights in a simple and accessible way, our aim is to help readers strengthen their understanding of the religion and remain connected to the authentic tradition of Islam.
Join Us on This Journey
We invite you to follow along, benefit, and share with others. Whether you are new to studying Islam or already engaged in learning, our hope is that this blog will serve as a source of clarity, guidance, and inspiration.
You must be logged in to post a comment.