19 Men_Around_the_Messenger

A Glimpse into Sections of the Book:
Men Around the Messenger
(A Chronicle of Disdain)
Based on a book authored by Aboo Hasan Ihsan Bin ‘Abdullaah Bin Muhammed alLahgee
Translated by: Aboo Aaliyah Dwight Battle

1


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2


Contents
The Reason for this Refutation……………………..……………………………………………………………4
A Fundamental Principle……………………………………………………………………………………………5
A Note from the Translator…………………………………………………………………….………………….7
The Defamation of Aboo Dharr (

)………………………………………………………………….8

The Defamation of Aboo Moosaa al-Ash‘aree and ‘Amr Ibn al-’Aas (
The Defamation Mu’aawiyyah Ibn Abee Sufyaan (
The Defamation of ’Abdur-Rahmaan Ibn ‘Awf (

)……………10

)……………………………………......13
)……………………………………………14

Khaalid Believes that Philosophy, Physics, Astrology, Inventors, and Mathematicians are
the Wonders and Greatness of Islaam……………………………………………………………………..…15
Khaalid believes that Allaah sent His Messenger (
) with the knowledge of
reason.....................................................................................................................................16
Khaalid describes Sa’d Ibn ’Ubaadah (

) As Being an Extremist…………………….....17

k

3


The Reason for this Refutation
A few years ago, Allaah made it easy for me to read a book entitled Men around the
Messenger written by Khaalid Muhammad Khaalid al-Misree. I was amazed at the poisons
that were contained in this book. One day, while sitting with Shaykh Aboo ‘AbdurRahmaan Yahya al-Hajooree (May Allaah preserve him), the brothers present were

discussing some of the scandalous acts of Khaalid Muhammad Khaalid in his other book
entitled The Caliphs of the Messenger. I mentioned to the Shaykh some of the errors that
Khaalid had fallen into in his book Men around the Messenger. Among the errors he fell into
were dispraising and debasing the status of the companions of Allaah’s Messenger (r). The
Shaykh pointed to me and said, “If you refute Khaalid’s errors, it would be a service to the
Muslims”.

4


A Fundamental Principle:
It is not Permissible to Revile, Debase, or Defame
the Companions of Allaah’s Messenger1
The Messenger (r) said as mentioned in the Saheehayn (two authentic books) from the
Prophetic narration of Aboo Sa’eed al-Khudree:

“Do not abuse my companions, for indeed if one of you was to spend the amount of Mount
Uhud in gold, it would not equal the Mudd2 spent by any of them, or half of that.”
Muslim – may Allaah the Exalted have mercy upon him – said3: Aboo Bakr ibn Aboo
Shaybah and Shujaa’ ibn Makhlad told us and the wording is from Aboo Bakr who said,
Husayn told us and he is Ibn ‘Alee al-Ju’fee upon the authority of Zaa’idah from as-Suddee
from ‘Abdullaah al-Bahee from ‘Aa’ishah who said, “A man asked the Messenger of Allaah
(r), ‘Who are the best of the people?’ He replied,

‘The generation to which I belong; then the second (generation), then the third (generation).’”

Then he (Muslim) – may Allaah the Exalted have mercy upon him – said (along with the
explanation of an-Nawwawee 82/16): Aboo Bakr ibn Aboo Shaybah, Ishaaq ibn
Ibraaheem, and ‘Abdullah ibn ‘Umar ibn Abaan told us all by way of Husayn Aboo Bakr
who said, Husayn ibn ‘Alee al-Ju’fee told us upon the authority of Mujamma’ ibn Yahyaa

from Sa’eed ibn Aboo Burdah from his father who said: “We prayed the Maghrib prayer
1

Editor’s Note: Although this section does not appear in the original refutation, we thought it was important
to establish this fundamental principle concerning the Companions, so that the reader may understand the
dangers and impermissibility of abusing them.

2

Al-Mudd: Is a very old measurement. It is approximately a Ratl and a third according to the people of the
Hijaaz (which is equivalent to one fourth of a Saa’or about ¾ of a kilo). It is approximately two Ratl according
to the people of Iraaq. (Al-Qaamoos al-Fiqhee Lughataan wa Istilaahaan by Sa’dee Aboo Jayb)
3

Saheeh Muslim: (1965/4)

5


along with the Messenger of Allaah (r) then we said, ‘Let us remain seated until we pray
the ‘Ishaa’ prayer with him.’ Therefore, we sat down and then he came to us and said, ‘You
are still here?’ We said, ‘O Messenger of Allaah, we prayed Maghrib prayer with you but
then we said, ‘Let us remain seated so we can pray the ‘Ishaa’ prayer with you.’ He said,
‘You have done well or what you have done was correct.’ Then he raised his head to the
sky and he would often raise his head towards the sky; then he said:

,

,
,

,

“The stars are a source of security for the sky, so when the stars disappear there will come to
the sky that which has been promised. I am a source of security for my companions and when
I go, then there will come to my companions that which has been promised. And my
companions are a source of security for my nation, so when they go there will come to my
nation that which has been promised.”
So the one who curses the companions, if he was ignorant then he is excused because of
his ignorance. If not, then the cursing of the companions is forbidden. In addition, the
people who curse the companions the most are the Raafidhah 4 to the extent that their
innovation compels them to absurdity. So if they see a red sheep, they say that it is
‘Aa’ishah, because they call ‘Aa’ishah “the little red one” and the abuse her with the most
severe forms of abuse.
Some of the Salaf have transmitted in warning against the cursing of the companions what
Muslim said: Yahyaa ibn Yahyaa told us that Aboo Mu’aawiyyah informed us upon the
authority of Hishaam ibn ‘Urwah from his father who said ‘Aa’ishah said:
“O son of my sister, they were commanded to seek forgiveness for the companions of the
Prophet (r) but they cursed them”.
So the cursing of the companions is forbidden. Therefore, the one who disparages the
companions disparages the Sunnah rather even the Qur’aan because they (the Companions)
are the ones who brought it (the Qur’aan) to us.5

4

Raafidhah: The extremists of the misguided sect, the Shee’ahs, who degrade the Companions of the Prophet
(r), and consider them traitors to the Prophet and Islaam, amongst many other false beliefs.
5
Abridged from Umm ‘Abdillaah’s book Naseehati Lin-Nisaa’

6


A Note from the Translator
In the name of Allaah, the Beneficent, the Most Merciful. All praise is for Allaah, and may
the peace and blessings of Allaah be upon His Messenger Muhammad (r), upon his family,
his companions, and those who follow him. As to what follows:

I have used the translation of Men around the Messenger published by Dar al-Manarah in
2002 as a cross reference for the English speaker so that he may refer back to it. It has been
brought to my attention that other companies also publish this book, however I was not
able find any of the other translations. Inshaa Allaah, the translation I have mentioned will
suffice the reader. I have compiled this refutation from Tadaffuqus Sooyul lidakkee Dalalatee
Khaalid Muhammed Khaalid fee Kitaabihee Rijaal howla Rasool written by Aboo Hasan Ihsan
Bin ‘Abdullaah Bin Muhammed al-Lahgee. At times throughout this treatise you will see
the phrase, “I say” This is referring to the author of the original work and are not my
words. Sometimes during this article, I would underline the words that need extra
attention from the reader. In most cases, I did this to link the reader to the title of the
section or to point out the error of the author (Khaalid). I have mentioned a few chapters
that any Muslim with sound intellect and love for the Messenger of Allaah, his companions
and the Manhaj of the Salaf would deem sufficient to abandon this book. The chapters are
in no way complete from beginning to end. Anyone who would like more detail could
return to either the book or refer to the major scholars for clarification. I ask Allaah to
place this deed on my scale of good deeds and make it sincerely seeking His Face.
(Aameen)

7


Chapter 1

The Defamation of Aboo Dharr (

)

Khaalid Muhammad Khaalid al-Misree describes Aboo Dharr ( ) as a trouble maker and
one who causes chaos:
On page 49 of Men around the Messenger Khalid says concerning Aboo Dharr ( ), “His
truthfulness was not a mute merit. According to Aboo Dharr truthfulness is never silent.”
I (Aboo Hasan Ihsan al-Lahgee) say, “You will be able to join both this statement and the
next that Khaalid Ibn Muhammad mentioned”.
On page 50 of Men around the Messenger Khaalid says, “Aboo Dharr kept his teacher and
Prophet’s instruction unforgotten. Therefore, he did not carry a sword against those who
enriched themselves by taking what was the public money. But also, he did not keep silent,
and he did not let them rest.”
On page 52 of Men around the Messenger Khaalid says, “Aboo Dharr realized all that. He did
not search for his duties or responsibilities, but rather took (to) his sword...”
I say, “This is Aboo Dharr? The one we are talking about and his virtues? This is
unreasonable. Aboo Dharr did not know his duties or responsibilities, but rather he took
(to) his sword? Oh Khaalid! Was Aboo Dharr heedless? Would he turn away from
regulations like this? This is a lie and there is not anyone from amongst those who Khaalid
narrates from, who mentioned words like this about Aboo Dharr.”
On page 53 of Men around the Messenger Khaalid says, “Aboo Dharr went out to the
strongholds of power and wealth, attacking them one after the other. Within a short time,
he became the standard around the laborers of Islaam and the masses gathered.”
On page 53 of Men around the Messenger Khaalid says, “So, Aboo Dharr went out to face all
those challenges, and Allaah will judge truthfully between him and them, and Allaah is the
Most Just of Judges.”
On page 53 of Men around the Messenger Khaalid says, “If this honorable, rebellious
Companion was to select an appropriate standard for himself and his movement…”

On page 54 of Men around the Messenger Khaalid says, “The leader of the opposition to
corrupt worldly power wore on his humble gown and hastened as fast as lighting towards
Syria”.

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On page 54 of Men around the Messenger Khaalid says, “Then he immediately remembered
the Prophet’s admonition to replace opposition and rebellion with patience, and to replace
the sword with brave and daring words; abandoning the language of war and returning to
logic, reason, and conviction...”
Look at this arrogant joker and slanderer as he describes this companion with “lightheadedness”.
On page 55 of Men around the Messenger Khaalid says, “Within a few days, the whole of
Syria turned into what resembled a bee-hive which had found its queen. If Aboo Dharr
would have given the slightest passing gesture of revolt the whole of Syria would have been
set on fire.”
I say, “Do you truthfully believe that Aboo Dharr revolted against the leaders of the
Muslims? Who was the leader? It was ’Uthmaan ( ). Do you believe that Aboo Dharr
would even think about an atrocious act like this? 6

6

Imaam Muslim has recorded a long Hadeeth in his chapter: The Book of Government under the heading,
Ordering to stick to the main body of Muslims in times of trial and warning against those who invite to disbelief (no.
5144): Hudhayfah Ibn al-Yamaan reported that the Prophet (r) informed him that, “There will be leaders
(in the future) who will not follow my guidance and who will not follow my Sunan. There will be amongst
them men who will have the hearts of devils in the bodies of human beings. I said, “What should I do
Messenger of Allaah, if I live until that time?” He replied, “You will listen to the leader and carry out his
orders; even if your back is whipped and your wealth is stolen, you should listen and obey”.

9


Chapter 2

The Defamation of Aboo Moosaa al-Ash‘aree and
‘Amr Ibn al-’Aas (
)
Khaalid Muhammad Khaalid al-Misree describes Aboo Moosaa as being naive and gullible
and ‘Amr Ibn ’Aas as someone who loves leadership and is deceitful (C).
On page 463 of Men around the Messenger Khaalid says about Aboo Moosaa ( ), “He was
peaceful, good, and gentle to the most extreme degree of goodness and kindness…”
I say, “The meaning and intention of Khaalid Muhammad Khaalid by these words is
contained in the following.”
On page 463 of Men around the Messenger (in the same paragraph) Khaalid says, “He was
intelligent, and his understanding excelled in the most complicated, abstruse and obscure
issues which radiated in legal decisions and judgments… he possessed an innocent nature.
Whoever attempted to deceive him in matters of Allah deceived him.”
I say, “Khaalid's speech later on in the paragraph explains his earlier speech. By Allaah
Khaalid! Is this the status of Aboo Moosaa al-Ash‘aree with you? What is this “most
extreme degree of goodness?” It is naïveté. This is because Aboo Moosaa ( ) surpassed the
boundary of goodness that Khaalid expected. He expressed this in his statement, “he
possessed an innocent nature”. Khaalid has painted a picture of Aboo Moosaa ( ) as being
a sucker and ingenuous. Whoever wanted to dupe and deceive him could. This is false and
a lie! Rather this also dispraises the Messenger of Allaah (r) in his appointment of Aboo
Moosaa and it is a disparaging of the best of generations, and other than them from
amongst the companions of Allaah’s Messenger (r).
On page 466 of Men around the Messenger Khaalid says, “Perhaps this point, from the
account which follows, will bring us to an understanding of the most famous position of
his life and that is his position of the arbitration between Imaam ’Alee and Mu’aawiyyah.

This position is often taken as evidence of the immoderation of Aboo Moosaa’s good
nature or his extraordinary naïveté, which made tricking him easy.”
On page 466 of Men around the Messenger Khaalid says, “In his opinion, the situation had
reached a stage of deterioration. It was exemplified in the change of the whole situation,
which thus required starting over again.”
On page 467 of Men around the Messenger Khaalid says, “There was nothing in the religion
of Aboo Moosaa or in his sincerity and truthfulness that made the Imaam suspicious.”

10


I say, “In other words Aboo Moosaa’s basis in the arbitration was at no way at all from the
religion of Allaah; rather it was from the methodology of Aboo Moosaa along with his
immoderation of dealing with people that reached this terrible condition. On the other
hand, if he would have stood upon the truth and not with what his intellect opined… this
is Aboo Moosaa according to Khaalid Muhammed Khaalid.
On page 479 of Men around the Messenger Khaalid says, “In spite some of ‘Amr’s positions,
his point of view of which we cannot be convinced…”
I say, “Who are you O’ Khaalid to determine whether it is convincing or not? Who asked
you to take up the subject of this book and its like? This is belittling the status of a
companion. Who are you doing this service for???!!! What a wonder of wonders! A man
during this era comes and finds fault in the actions of a companion, after 1415 years
passed, how amazing of him.
Khaalid portrays to us that this honorable companion was not from the people of piety and
the god-fearing; but rather his love for leadership and this world were more than his love
for the Hereafter. He was only a companion of the Dunyaa.
On page 482 of Men around the Messenger Khaalid says, “Oh, if only ‘Amr Ibn ’Aas could
have resisted the love of commanding and rule in his soul, then he would have greatly
overcome some of the positions which this love entangled him in.”
I say, “Look at his speech and what Allaah and His Messenger (r) mentioned concerning

the trustworthiness of the companions from amongst the Ahaadeeth and verses that attest
to the trustworthiness of them; especially with regards to them being from amongst the
inhabitants of Jannah (Paradise). Do these statements diminish his status as being from
among the people of Jannah (Paradise)?
Look at his statement here, on page 482 of Men around the Messenger Khaalid says, “‘Amr’s
love for the authority of ruling, to a certain extent, was a direct expression of his nature,
which was filled with talent.”
I say, “READ ON, READ ON, ‘Amr Ibn al-’Aas’s nature did not change after he accepted
Islaam. The Prophet (r) did not do well in educating ‘Amr and refining his nature for love
and familiarity with authority. If we accept this idea for the sake of argument, meaning this
was the condition of ‘Amr before he became a Muslim, then how could the Prophet (r)
appoint him and not know this about ‘Amr?”
On page 483 of Men around the Messenger Khaalid says, “‘…Amr had exceeded a certain
limit in the opulence of his lifestyle, while the Commander of the Faithful demanded from
his governors to set an example by staying always at the level or at least close to the general
level of the people.”

11


On page 484 of Men around the Messenger Khaalid says, “What are the situations in which
the intelligence and wits of ‘Amr excelled? We do not count among them his position with
Aboo Moosaa al-Ash‘aree in the incident of arbitration when the two of them agreed to
depose…”
I say, “There are numerous incidents of foul speech that shows you the ill intent of this
man by compiling these affairs and producing lies, slander and falsehood with regards to
Aboo Moosaa and ‘Amr Ibn al-’Aas. Here are some of the statements from the people of
knowledge that refute these lies and forged reports. It is clear enough to understand the
reality of these men by what Ibn Hajr mentioned in the explanation of the Hadeeth of the
Prophet (r) when he sent Aboo Moosaa and Mu’aadh to Yemen. This is a proof that Aboo

Moosaa was an astute and well-versed scholar; for if he were not, then the Prophet (r)
would not have appointed him as a leader.
Ibn Katheer (?) said, ‘The two arbitrators from the best of the companions were, ‘Amr
Ibn al-’Aas for Syria and Aboo Moosaa al-Ash‘aree for Iraq.’ 7

7

This was taken from Ibn Katheer’s book al-Bidayah wa al-Nihayah which is one of the books that Khaalid
claims to have used as a reference.”

12


Chapter 3

The Defamation Mu’aawiyyah Ibn Abee Sufyaan
(

)

On page 54 of Men around the Messenger Khaalid says, “He (Aboo Dharr) started with the
most authoritative and horrible stronghold: there in Syria, where Mu’aawiyyah Ibn Abee
Sufyaan was ruling one of the most fertile lands in the world of Islaam, granting and
distributing money carelessly, thereby bestowing underserved privileges upon people of
power and rank in order to guarantee his future, a future he aspired to promote.”

13


Chapter 4

The Defamation of ’Abdur-Rahmaan Ibn ‘Awf 8
(

)

This dim-witted man says on page 73 of Men around the Messenger after mentioning the
Battle of Badr and the meeting of Bilaal Ibn Rabah ( ) with Umayah Ibn Khalaf, “He

8

Narrated Sa’eed bin Zayd:

‘Abdur-Rahmaan bin Al-Akhnas said that when he was in the mosque, a man abused ‘Alee ( ). So Sa’eed bin
Zayd got up and said, "I bear witness to the Apostle of Allaah (r) that I heard him say, 'Ten persons will go to
Paradise. Aboo Bakr will go to Paradise, ‘Umar will go to Paradise, ‘Uthmaan will go to Paradise, ‘Alee will
go to Paradise, Talha will go to Paradise…
Zubayr bin Al-Awwam will go to Paradise, Sa'd bin Abee Waqqas will go to Paradise, ‘Abdur-Rahmaan bin
Awf will go to Paradise and Aboo Ubaydah bin Al-Jarrah. If I wish, I can mention the tenth."
The People asked, "Who is he?" so he kept silent. They again asked, "Who is he?"
He replied, "He is Sa’eed ibn Zayd." He then said, "The company of one man whose face has been covered
with dust by the Apostle of Allaah (r) is better than the actions of one of you for a whole life time even if he
is granted the life-span of Nooh." [Aboo Daawood]
These Ten Companions are listed below, together with the dates of when they lived, died, or both:
1. Aboo Bakr As-Siddeeq (51 B.H-13 A.H; 573-634 C.E)
2. ‘Umar bin Al-Khattaab Al-Farooq (40 B.H-23 A.H; 584-644 C.E)
3. ‘Uthmaan bin Affan Ghanee Dhun-Nurayn (47 B.H- 35 A.H; 577-656 C.E)
4. ‘Alee bin Abee Taalib (23 B.H- 40 A.H; 600-661 C.E)
5. Talha bin ‘Ubaydullaah (28 B.H-36 A.H; 596-656 C.E)
6. Zubair bin Al-Awwaam (28 B.H-36 A.H; 596-656 C.E)

7. ‘Abdur-Rahmaan bin Awf (passed away 31 A.H/654 C.E)
8. Sa'd bin Abee Waqqas (23 B.H-55 A.H; 600-675 C.E)
9. Sa’eed ibn Zayd (passed away 51 A.H)
10.Aboo Ubaydah Aamir bin ‘Abdullaah bin Al-Jarrah.

14


(Bilaal) lifted up his sword to cut off the head which was all the time full of pride and
arrogance. But, ’Adbur Rahmaan Ibn ‘Awf shouted at him, ‘Oh Bilaal, he is my captive!’”
I say, “Immediately following, this foolish one connected a statement to the speech of
’Abdur-Rahmaan Ibn ‘Awf ( ).” On page 73 of Men around the Messenger Khaalid
continued, “A captive while the war was still raging? A captive while his sword was still
dripping blood because of what he had been doing moments before to the bodies of the
Muslims? No! In Bilaal’s opinion, this was irony and abuse of the mind, and Umayah had
scoffed and abused the mind enough.”
I say, “LOOK, oh you with a sound mind from among the Muslims, at this insult against
’Abdur-Rahmaan Ibn ‘Awf in the report the author wrote whereas he said, ‘A captive while
the war was still raging?’ It is as if he is saying that Bilaal said, ‘Oh ’Abdur-Rahmaan do not
flatter and sweet talk me; how can I accept this action from you? How can you have the
audacity to place him in your protection while his sword is still dripping with blood
because of what he did moments before to the bodies of the Muslims?’ In addition, look at
his other statement, ‘No! In Bilaal’s opinion, this was irony and abuse of the mind.’ Did
Khaalid hear this from Bilaal or did he see him in his dream? I do not know.”

15


Chapter 5

Khaalid Believes that Philosophy, Physics,
Astrology, Inventors, and Mathematicians are the
Wonders and Greatness of Islaam
On page 30 of Men around the Messenger Khaalid says in the chapter of Salmaan al-Faarisee,
It is one of the wonders of Islaam and its greatness that never enters a country on Allaahs
earth but that it exerts invaluable influence on all its potentialities and forces, bringing
forth the latent genius of its people and followers. From there came forth Muslim
philosophers, physicians, jurists, astronomers, inventors, and mathematicians.
I say, Allaah says:
$\/ẫx. ẻ) ọ9)t ẻ) 4 ửẻẽuứựr& ụẽ òlóứrB Zyẻ=2 ụNuó9x. 4 úẻ!$t/K u 5ự=ẽổ ụẽ ẽàẻ/ ỗm; $ă đ

Mighty is the word that comes out of their mouths. They utter nothing but a
lie.
[Sooratul-Kahf 18:5]

This speech of Khaalids is a falsification of the facts and an outright lie. Picture that, a day
when the wonders and greatness of Islaam would appear from those people who are
overwhelmed with misguidance. Some of those people are Zandeeq (heretics) and are
among those who are educated on the books of 'Ilhad, 9 Greek philosophy and other
ideologies, ideologies from people such as Plato and Aristotle. Why did Khaalid not
mention these two men and their sayings so that the Muslims could know who are those
wonders, greatness and poetic geniuses of Islaam???

9

Ilhaad: Deviation from the correct beliefs or actions, usually referring to deviance regarding Allaahs Names
and Attributes.

16

Chapter 6

Khaalid believes that Allaah sent His Messenger
(
) with the knowledge of reason
On page 4 of Men around the Messenger Khaalid says, “It was, then, a transparent and
comprehended life from cradle to grave. All his visions, his steps, his words, his
movements, even his dreams, his hopes, and his remembrances were the right of all the
people from the first day he was born. It was as if Almighty Allaah wished it to be like that
to tell the people, ‘That is My Messenger to you; his way is through reason and intellect,
and that is whole life since he was a baby.’”
I say, “AMAZING!!! In which verse of the Qur’aan does Allaah mention that His
messenger’s way is reason and intellect? Did not Allaah say:
〈 ∩⊆∪ 4©yrθム֩óruρ žωÎ) uθèδ ÷βÎ) ∩⊂∪ #“uθoλù;$# Ç⎯tã ß,ÏÜΖtƒ $tΒuρ ®
‘Nor does he speak of his desire. It is only revelation revealed’
[Sooratun-Najm 53:3-4]

And Allaah says,
〈 ∩⊆∈∪ šχρâ‘x‹Ζム$tΒ #sŒÎ) u™!%tæ‘$!$# ΟÁ9$# ßìyϑó¡tƒ Ÿωuρ 4 Ä©óruθø9$$Î/ Νà2â‘É‹Ρé& !$yϑ¯ΡÎ) ö≅è% ®
“Say, I warn you only by revelation.”
[Soorah al-Anbiyaa 21:45]

We have not heard this before, this is only from those people who are foolish and are
connected to Islaam like, al-Faaraabee, Ibn ‘Arabee, Ibn Sayna and others of the sort. The
statement that Allaah sent His Messenger with the science of using intellect is Kufr
(disbelief).”

17

Chapter 7

Khaalid describes Sa’d Ibn ’Ubaadah (
As Being an Extremist

)

Verily the enemies of Islaam try to attack Islaam through every means possible. They do this
using nicknames that turn people away from Islaam. The media plays with those names in
those disgraceful lands for the service of the enemies of Islaam by distorting it and altering
the facts. (The enemies of Islaam) avert people from the religion that takes them from
darkness (Shirk i.e. polytheism compounded by ignorance) into light (Tawheed i.e.
knowledge of the Oneness of Allaah and the knowledge that He alone is to be worshipped)
to the religion that takes people from light into darkness.
Here is one of those people who have done his service for the enemies of this religion. It is
Khaalid al-Misree in his description of Sa’d Ibn ’Ubaadah as an extremist.
On page 401 of Men around the Messenger Khaalid says about Sa’d, “If he was convinced
about a certain matter, he would rise to make it known in public in an unwavering
outspokenness and uncompromising firmness. This is strictness, or should we say
extremism was the reason behind many of his viewpoints…”

On page 401 of Men around the Messenger Khaalid says, “This sternness or extremism that
was the characteristic of Sa’d...”
On page 404 of Men around the Messenger Khaalid says, “In the first day of ’Umar’s
caliphate Sa’d went to the commander of the Faithful and said with his extreme candor…”
An extremist is like a narrow-minded person, a person who is reactionary, a
fundamentalist, a terrorist, etc.
Shaykh Saalih al-Fawzaan (

) was asked after lectures titled Beware of extremism in the

religion.

Q: Is using the term extremist, fanatic and fundamentalist on a person who adheres to
Islaam considered mocking the religion of Islaam and is it from those things that nullifies a
person’s Islaam?

A: Those that adhere to Islaam, who are balanced and upright, should not be called
fanatics. It is not permissible to use this term for such people because the term fanatic
means one who is extreme in the religion by being immoderate or negligent. As for the one

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who is balanced, it is said that he is moderate, not extreme. The description of him as a
fanatic is slander and a lie. This is considered making mockery of a Muslim. On the
contrary, this is from amongst the greatest types of mockery of a Muslim. It is not
permissible for a Muslim to make mockery of another Muslim based on the statement of
Allaah:
>!$|Ăẻp ẽi ệ!$|Ăẻ u ửồữ]ẽi #Zửyz (#ỗọ3t r& #â|Ôtó Bửs% ẽi ìửs% ửyúĂo (#ót#u tẽ%â!$# $pr't đ
yữốt/ ọíĂ
ứ9$# óụe$# }Đứẻ/ ( ẫ=s)ứ9F{$$ẻ/ (#õt/$us? u ử/ọ3|Ă
r& (#õẽự=s? u ( Êồữ]ẽi #Zửyz Êọ3t r& #â|Ôtó

t ỗ>â9$# óố y7ìs9'ộ'sự ú=ỗGt ửâ9 tu 4 ầyM}$#
Oh you who believe, let not a group scoff at another group, it may be that the
latter are better than the former. Nor let the women scoff at the other women it
may be that the latter are better than the former.
[Soorah al-Hujuraat 49:11]

To make mockery of a Muslim in his personality, who adheres to the religion, is from

among the greatest of sins. Moreover, if this mockery is done of that Muslim because of his
religion then this is apostasy. If the person calls him a fanatic because he views that the
religion is extreme, then this is apostasy. If he names that Muslim a fanatic based on his
personality only, then this is a major sin due to the fact that scoffing another Muslim and
making mockery of a Muslim is a major sin. Allaah says,
r& #â|Ôtó >!$|Ăẻp ẽi ệ!$|Ăẻ u ửồữ]ẽi #Zửyz (#ỗọ3t r& #â|Ôtó Bửs% ẽi ìửs% ửyúĂo (#ót#u tẽ%â!$# $pr't đ
ửâ9 tu 4 ầyM}$# yữốt/ ọíĂ
ứ9$# óụe$# }Đứẻ/ ( ẫ=s)ứ9F{$$ẻ/ (#õt/$us? u ử/ọ3|Ă
r& (#õẽự=s? u ( Êồữ]ẽi #Zửyz Êọ3t
tỗ> â9$# óố y7ìs9'ộ'sự ú=ỗGt
And whosoever does not repent then they are wrong-doers.
[Soorah al-Hujuraat 49:11]

This is evidence that this is from amongst the major sins. [End of the Fatwaa from the
Shaykh (
)]
I say, Then how about when this is said about one of the companions of the Messenger of
Allaah (r)?

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