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Shaykh Saalih Ibn Fawzaan Ibn Abdullaah al-Fawzaan

A basic guide for the Muslim about the creed of Ahlus-Sunnah wal-Jamaa’ah.   The book has been translated in a simple style, which makes this book ideal for new Muslims and non-Muslims who are seriously considering embracing Islam.  Written by the noble Shaykh Saalih al-Fawzaan and translated by Hasan as-Somali.

Shaykh Muhammad Ibn Haadee al-Madkhalee on the Reality of Daesh (ISIS)

Questioner: May Allah show goodness towards you; There has been an abundant of criticism on what has been known as Daesh, and all praises belong to Allah. However, the problem is that the majority of people in this time do not know their origin and they do not know their sources, and who they separated from. Rather, you find some who attribute them, meaning those who bomb and blow up things, they attribute to them that they are merely youth, or that they have (peer) pressure (from others), or it is because of unemployment, or magic (has been placed on them), and they say other than that, so what do you advise regarding this, may Allah preserve you.

Answer: Daesh, and what will make you know who are Daesh?! Daesh is an acronym. Some say (the acronym) is like the language of engraving, just as the ant engraves within a seed until it becomes hollow and empty. So this is the language of engraving. Daesh named themselves, and they formed for themselves this acronym, this abbreviated nickname, and it befits them. They call themselves al Dawlah al Islamiyyah Fi al Iraq wa Sham (i.e. Islamic State in Iraq and Sham). So they took the letter Daal د from the word al-Dawlah, and the letter Alif after the Daal, دا stands for Islamiyyah, and the letter Ain داع stands for Iraq , and the letter Sheen stands for Sham. So it was called as an acronym داعش Daesh, meaning al-Dawlah al-Islamiyyah Fi al-Iraq wa Sham; but they have absolutely nothing to do with Islam, and Islam is free from them.

We have not seen anyone in this era equal to them in criminality, nor have we heard in history anyone like them except the Tartars, in what they are upon from their actions, savagery, wickedness, and their inflicting punishment upon the people of Islam. This group, the group Daesh is a miscarriage whom Allah decreed they live, as a test and trial from Allah for the Ummah of Islam. And this group emerged from the belly of al-Khawwan al-Muslimeen (i.e. the deceivers of the Muslims) (which are) the Ikhwanul-Muslimeen; they emerged from them. Their founding mother is this group, and they split away from al-Qaeda, so all of their origins is al-Qaeda; al-Qaeda anil-Khayr [1] (those who sit back and do no good), (but) strive towards evil; (the group) which was formed in Afghanistan following the war [2]. Then, their leadership was transferred, after Abdullah Azzam to Bin Laden, and after Bin Laden to Ayman al-Thawahiri.

Ayman al-Thawahiri was from where? He was from Egypt, a member of the Jama’ah al-Islamiyyah and he was imprisoned after the killing of (Anwar) el-Sadat. Afterwards he was released, then joined what was occurring in Afghanistan at that time. However, he was from the Jama’ah which occurred from it that which occurred from bombings in those early days in Egypt, in the 1970’s and then in the 1980’s.

So Ayman al-Thawahiri was given the pledge of allegiance (as leader) of al-Qa’eda after his predecessor, Usamah bin Laden. Then, when the war started in Sham, [3] that which took place occurred (from tribulation), and I do not want to branch off speaking about the different groups fighting there in Syria, because by Allah, who there is no deity besides Him, I Know each of them, group by group; and if I spoke to you all about each group there would not be enough time, but what concerns us now is this branch (Daesh). So then Jabhat al-Nusrah appeared after everyone initially flocked (to Syria) in order to unite, when they first gathered to fight against the Syrian government who are Nusayri [4] (in belief). So this (group) Jabhat al-Nusrah shaped, as they say, the Islamic wave, or the Islamic movement, but in reality they were part of the al-Qa’eda organization. Perhaps many of you have heard that they openly pledged allegiance to al-Qa’eda, to al-Thawahiri. Then differences arose between them, so the group Daesh split from them. When this split occurred, separation occurred. This group had their Imam they already had pledged allegiance to, so how would anyone follow them (Daesh) and they had no leader?

So they elected for themselves a leader, this Majhool (unknown individual) (Abu Bakr) al Baghdadi. They appeared to unite around him, but in reality the issue is not al-Baghdadi, but there is something (more sinister) behind this, he is only a prop and a presence. But in reality, behind him are leaderships from the takfiri groups who came from Afghanistan. So when they scattered and split up throughout the earth after the incident of September (11th), a reason came for them by which they found an opportunity to unite again, so the affair of Iraq occurred and the tribulations that happened with it. And then the tribulations that happened in Sham followed by way of what they called “the Arab Spring”; but we didn’t see sunshine, we didn’t see except evil, and this is something I always say. So this group took shape (i.e. Daesh), and the deviant individuals of takfir from every place flocked to them. Also, they possess the ability to use media (i.e. videos, social media etc), which allows them to lure individuals more than anyone else like them, because of their ability to use the media, so they succeeded in this aspect.

Likewise, they are a melting pot of people, from Arabs and non-Arabs, and what unites them is the takfiri ideology. So this group took shape, and before, they were weaker than (Jabhat) al-Nusrah. Then they gained strength by gaining assistance from those whom are not hidden from the one who is intelligent. Then, there is what occurred from collusion between them and between the Rafidah. Because they, the Rafidah, are those who aided them in the beginning, up until they were handed over the town of Mosul. I used to say this long ago, in the beginning of their affair, and what’s happening today affirms that. So the one who steps back to hand over to them Mosul for Tehran has established close ties, and what was once hidden became apparent. So they handed over to them this major army base which is in the town of Mosul, the second biggest city in Iraq, and they took it and everything that was in it, and by it they gained strength. They had with them a number of people from Iraq who knew how to use those weapons, and others who had training on how to use those weapons in Afghanistan; so by this they gained strength. After this, what occurred for them took place, from their gaining control over some sources of wealth, and this was by robbing banks, and taking control of some of the Iraqi oil fields; and those who needed oil bought from them for cheap prices on the black market.

So they (Daesh) didn’t lose, and those who bought it didn’t lose, as they profited by purchasing crude oil for a very cheap price. So they (Daesh) benefited from these profits they made, without them having to toil or put in any hard work at all. So again they gain strength by this, and they grew in number and they grew in equipment and resources and reached the point that they reached. So now, when the Takfiris in the Arab and Islamic world saw that strength was in their favor, the favor of Daesh; this wicked group that Islam has not been afflicted in recent times with anyone more wicked than them. So when they saw this strength, from the people were those who were sick (in ideology), and their time came to let out what they held in their chest, so they joined them. And from the people were those who were of feeble intellect who perhaps used to be laughed at, so they lured this type through their media, and thus they traveled to them. And I say, commenting on some speech that came about out of envy; that which came in the question of the brother, that some people only joined them because of lack of employment; I say, ok and some people left to join them and their monthly salary was 15,000 (Saudi Riyals). Did he go because of unemployment? Huh? Why did he go? Because of a creed; their hearts are filled with hatred, rancor, and envy against the people of Islam, we ask Allah’s protection from that. How many people went to them who have high positions of employment? They didn’t go to them because of unemployment, but this is only weakness in religion, and them being overtaken by the devils. Even women went to them, either initially or either later on. Either they followed their male relatives, or went initially because they were upon deviation from their foundation, just like the women of the Khawarij from old.

‘Imran ibn Hittan married a woman from the Khawarij and when he was advised he said I’m going to guide her (to what’s correct), but she caused him to deviate. Up until the point she praised the one who killed Ali (radiyallaahu ‘anhu)(then the Shaykh mentions some poetry she said praising the one who killed Ali, and from what she said praising him that he):

“Only did this to reach the pleasure of the Owner of the throne” and “Indeed I mention him some days and I deem him to be the most hopeful of creation for a good judgment before Allah.”

Is the one who killed Ali the most hopeful of creation for a good judgement before Allah? I seek Allah’s refuge from that. The one who killed Uthman (radiyallaahu ‘anhu), when he cut off his head he began to shake it and roll it with the end of his sword and said “I have not seen the face of a Kafir better than this”! Uthman ibn ‘Afffan, chief of the believers, the one who the angels of the Lord of the creation had shyness of, the one whom the Messenger (H)married two of his daughters to and said “If I had a third I would have married you to her”, and he said “It doesn’t harm Uthman what he does after today”, and he said “Who will prepare the army of hardship [5] and for him will be Jannah”. And he said “Who will buy the Rumah well and for him will be Jannah [6].” So, the Prophet said about Uthman what he said from praise and laudation, and this criminal says “I have not seen the face of a Kafir better than this”! Those (Khawarij), whom  Uthman or Ali (radiyallaahu ‘anhumaa) were not safe from, do you expect the Islamic lands of today to be safe from them?! So this is from another angle. A third angle, and this is unfortunate that we hear this; people say “Our children”, yes, it’s true they are our children, our children in lineage, but those who go to them are not sons of ours!

(Here the Shaykh mentions some poetry in this regard)

The Prophet (sallallaahu ‘alayhi wa sallam) said (describing the Khawarij) “They have young teeth” what does he mean? They are young (in age), right or wrong? “Foolish in thought”, meaning their intellects are immature. Whoever is young in age, they are young in intellect, O gathering of youth. As for the old man, the world has come upon him because of his old age, and he has gained experience, and he has grown away from being rash, so how about if this is coupled with having knowledge (of Islam)? Beloved ones, there is something that I wish to say to you, and I have said it before, and it is a sad reality and I am directing my speech tonight to my sons from the youth. This is considering that they are still impressionable and their knowledge is limited, specifically those who do not have a background in Islamic knowledge.

I say O my beloved ones, before if we used to see a person wearing the beard, and listen carefully, because this is not in any way to defame the Sunnah of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), however as a warning from those who fall into this; if we saw a person wearing the beard and shortening the thawb upon the Sunnah, we would be happy because of that, and we would be happy if we saw our children accompanying them. We would say, this one is upon good! But now, O my beloved ones, do not be deceived by outward appearance, until you know what that person is upon. Do not be deceived by the beard, yes it a Sunnah of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), however, these individuals (i.e. Daesh and the Takfiris) have used it for deception. Also, do not be deceived because of the shortening of the thawb. A person may say, O Muhammad Bin Hadi, are you defaming the Sunnah? I will be in a great state of loss if I did that; that is apostasy from the religion of Allah. However, nothing caused me to say this except to warn (from the people of innovation), and I have Salaf in this. And it suffices me in boasting is that it is from the Imam of the Imams, the Salafi, Imam Ahmad ibn Hanbal.

This is when it was said to him regarding Harith al-Muhasibi, that he narrates Hadeeth, having humbleness, being tranquil; O my sons, and I specify the youth, pay attention to my words, may Allah preserve you all. They said to Imam Ahmad when he spoke against Harith al-Muhasibi, they said O Abu Abdillah (i.e. Imam Ahmad), he (al-Muhasibi) narrates Hadeeth, the Hadeeth of who? Answer me? The Hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam), with humbleness, tranquility, and he was a pious worshiper. So he said, may Allah have mercy upon him, “Do not let Harith deceive you, not the lowering of his head (out of humbleness) nor the long length of his beard, nor his narrating of Hadeeth”, and in another wording from Ahmad (he said) “Is everyone who narrates the Hadeeth of the Messenger of Allah (sallallaahu ‘alayhi wa sallam) to be sat with?! No, and there is no apology (for what I say), that is an evil man. No one knows him except the one who has become fully acquainted with him.” Ahmad was fully acquainted with him. Listen to the reason my beloved ones. He said, “So and so and so and so sat with him”. He didn’t name those who sat with him, just like now you may know some people and do not want to mention them in order to cover their faults. He said “so and so sat with him and he caused them to adopt the opinion of Yaqub al-Mughazili and the opinion of Jahm (ibn Safwan), so they became destroyed because of him”. Do not be deceived by his long beard or the lowering of his head appearing to be a worshiper, nor his abundant crying and humility, nor him narrating the hadeeth of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), no. So O youth, do not suffice with the long length of one’s beard and the shortness of his thawb, until you know his speech and his ideology, and that he is upon the Sunnah. If you do not, they (may) cause you to adopt the opinion of Daesh. This is one matter; secondly I go back and I say, not everyone who lets his beard grow is a member of Daesh, no by Allah.

However, O my beloved ones, advice necessitates that I mention this to you. So do not be deceived by outward appearance, until you test he who is speaking and until you know what his ideology is. This is because these are our children; these are our beloved children amongst us and between us, walking these lands; these are our children, so we have to diligently look after them. Now you see one of them, nineteen years of age and he blows himself up; nineteen years old and he blows up Masjids; eighteen, twenty years old, what is this? The cause, is this wicked Daesh ideology. By Allah (tell me), people who are praying, they are praying an obligation from the obligations Allah placed upon them; and who are those (praying)? They are soldiers who go out exerting themselves (to protect the land) while we relax. They keep us safe with the safety granted by Allah the Exalted and High; they are at our service. They are killed while they’re in prostration? By Allah, even the disbelievers of old never did this, except one group of them who breached a covenant, and it was the cause that the Prophet (sallallaahu ‘alayhi wa sallam) went out for the conquest of Makkah. And the story is that during the expedition of al-Hudaybiyah, some individuals from (the tribe) of al-Khuza’ah entered a treaty with him, and (the tribe) of Banu Bakr entered a treaty with the Quraysh, so they breached the treaty of the Messenger of Allah (sallallaahu ‘alayhi wa sallam) with Quraysh because they were helpers of Quraysh and they laid in ambush for al-Khuza’ah. So ‘Amr ibn Salim came and said (the Shaykh quotes lines of poetry said by ‘Amr indicating the breach of the pact by Banu Bakr and their treachery, and from that which he said):

“And they killed us whilst in Rukoo’ and in Sujood.”

So the Prophet (sallallaahu ‘alayhi wa sallam) said,

“Indeed you will be given help O ‘Amr ibn Salim.”

So he (the Prophet) commanded with the preparation of the army of the conquest, and they proceeded until they conquered Makkah. This was the only event in history where people killed those praying. The Prophet (sallallaahu ‘alayhi wa sallam) said, “I have been prevented from killing those praying”. These people, my dear brothers, kill people who pray, and they see this to be from the highest forms of Jihad in Allah’s cause. Is this considered Jihad? This is corruption! We seek Allah’s refuge from that. If the Fitrah is reversed, and the intellects are brainwashed, we seek Allah’s refuge from that. O my beloved ones, O my sons, O youth, do not be deceived by these individuals. You’ve seen these individuals, they swing the heads of the Muslims like the heads of sheep are swung. They burn people, is this, by Allah, from Islam? With all of this, the disbelieving lands said that ten years is needed to eradicate them (i.e. Daesh). Masha’Allah, you eradicated Afghanistan in six months, a whole land in its entirety. What does this show? It shows collusion between these individuals. So O brothers in Islam, this is the reality of Daesh in summary. So beware of the members of Daesh, the Dawahish (i.e. the infiltrators) that have crept in upon us. By Allah, if I knew that one of my children was upon this ideology I would fight him tooth and nail (to return him to the truth), and if I couldn’t, by Allah, the one who there is no deity in truth besides He, I would take him and surrender him to the authorities. I would surrender him to the authorities so they can treat him and he can be cured and become healthy (i.e. upon a sound ideology), while I still can see him, is more beloved to me than he travel to them.

A person related to me a story about a cousin of his; his son left, and he didn’t realize until he was already with Daesh. When he got there he (the son) called. I know the individual but I don’t want to mention his name, (he is) in Madinah. He said to him “O my son come back, why’d you go”? The son replied “InshaAllah I’m coming back to you, you will know, I will show you the right of Allah”. He said “What is it that you saw in us”? He said “I will show you that you all are Kuffar”! He (the father) said “We are Kuffar and you were the one who used to push me in the wheel chair to the masjid [7]”. He (the son) said: “This is the Islam of the hypocrites (that you are upon), and I will be soon returning to you InshaAllah” (i.e. said as a threat). He (the father) hung up the phone and let him be. Look at this evil speech and look at what degree (of evil) this undutiful son has reached. So O my beloved ones, beware of these internet sites on these computers by which these people can enter upon you. Beware of this at all costs. By Allah, that one goes and sings and plays the lute [8] is more beloved to me than he goes to those individuals. This is because if he sings and plays the lute or drinks intoxicants, by Allah he will never attribute this to Islam. All of you (in front of me) if you asked one of them right now (i.e. who sings or drinks etc.) what would they reply? They’ll say “Ask Allah to guide me O shaykh”. Right or wrong? (The brothers respond) “Right”. Would they attribute this evil of theirs to the religion? (Some respond) “No”. It is not possible that they attribute intoxicants to the religion. It is not possible that they attribute intoxicants to the religion, except he who has become blind in his insight, but rather they will say “Supplicate to Allah that he guides us”. But these (members of Daesh) say “You are a Kafir and may Allah guide you”! Guide you to what? To rebellion and to their wicked methodology they are upon. The Prophet (sallallaahu ‘alayhi wa sallam)said, O gathering of youth, regarding these individuals “They are young in age, foolish in thought, they utter the statements of the best of mankind (i.e. the Prophet), but they will exit the religion just as the arrow goes through the game”. They try to use proof the statements of the Prophet (sallallaahu ‘alayhi wa sallam), but they are far away from it, and they exit the religion quickly, just as an arrow passes through a hunted animal, then they do not return to it, as the Prophet (sallallaahu ‘alayhi wa sallam)said.

And he said “Glad tiding to whoever they kill or whomever is killed by them; indeed whoever kills them has a reward, and indeed whoever is killed by them has a reward. If I was to reach them I would kill them just as the people of ‘Ad were killed.” Is there anything clearer than this speech O my beloved ones? These people deem permissible the blood of the Muslims. In the time of the companions when Ibn ‘Abbas (radiyallaahu ‘anhu) went to them to debate them, they sat there speaking about him, saying “And you O Ibn ‘Abbas..”, and he was wearing a new cloak. Ibn ‘Abbas said “I saw the Messenger of Allah (sallallaahu ‘alayhi wa sallam),wearing a cloak better than this. Today, they (i.e. the Khawarij) have the same speech; they say the scholars are scholars who wear Bishts [9]. What do they really have against them? (The truth) is because they are not upon their methodology. So Ibn ‘Abbas said to them, and he refuted them triumphantly, he said “I came to you from the companions of the Messenger of Allah (sallallaahu ‘alayhi wa sallam),and I do not see amongst you even one of them”, may Allah be pleased with all of them. Is this a sign of deviation or not? (Some present answer) “Yes”. If they were upon truth and guidance, there would have been at least one companion with them. And regarding them (Daesh) we say the same thing, if it was any good in them, there would have been at least one firmly grounded scholar amongst them, and they do not have even one scholar with them. So beware of them O group of beloved ones, and I seek your pardon if I spoke too long, so pardon me. And what necessitated this was only that it was from advice, which is a right you have over me.

و صلى الله و سلم و بارك على نبينا محمد و على آله و صحبه و سلم

Endnotes:
[1]: al-Qa’ed can also mean one who sits, so the Shaykh uses this parable regarding them.
[2]: Meaning the war against the Soviets in the late 70’s and early 80’s.
[3]: Sham here means Syria.
[4]: A branch of the Ithna ‘Ashariyyah sect of the Shi’a.
[5]: Referring to the battle of Tabuk which occurred at a time of extreme hardship due to the severe heat, the distance of Tabuk from al-Madinah and other factors. Uthman came with 1000 camels, 60 horses, 1000 dinars, and 10,000 Dirhams and he placed it in front of the Prophet (sallallaahu ‘alayhi wa sallam).
[6]: The Rumah well was purchased by Uthman and is still present in Madinah until this very day.
[7]: Meaning the son witnessed the father pray along with the Muslims, so how can he claim they are Kuffar!
[8]: A stringed musical instrument similar to a guitar.
[9]: A cloak worn over the thawb.
Translation by Abu Suhayl Anwar Wright

Meeting the People Where They are, Or Meeting the People Where They Need to Be? – Abu Suhayl Anwar Wright

We have heard some statements from one of the callers to desires and misguidance here in Philadelphia whose goal, ultimately, is do away with the commanding of good and forbidding of evil, and to allow the people to do and say whatever pleases them from sin, transgression and innovation, without there being anyone to censure those statements and actions, or look down upon them. His speech is in line with the old statement of some common folk prevalent some years ago “Allah knows what’s in my heart” or “Only Allah can judge me.” These statements contain truth, but what is intended by them is to leave off censuring and rebuking open acts of disobedience, innovation, and other matters they commit which contradict the lofty Religion of Islam . The only difference now is that these new statements emanate from an individual who ascribes to knowledge and carries a degree from the Islamic University of al Madinah. His dubious statements only give ammunition to people who follow their desires and practice Islam in a way that suits their desires without there being anyone who can advise, rebuke, or censure them.

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NEW BOOK: The Fiqh Of Fasting the Month of Ramadān Workbook

NEW BOOK: The Fiqh Of Fasting the Month of Ramadān Workbook for $5.99

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The text of this treatise is a translation of “The Book Of Fasting” from the book “al-Fiqh al-Muyassar.”

Shaykh Ṣāliḥ Āl al-Shaykh said about this book in his introduction:

“This book comprises of Fiqh rulings pertaining to the acts of worship and dealings, along with their evidences from the noble Book and the authentic Prophetic Sunnah.”

He also stated:

“Its wording is clear and its style is simple, so that the students of knowledge can benefit from it and other than them from the general Muslims.

The precision of its categorization and the ease in benefiting from its subject matter, and this is achieved through the headings, which indicate the content and aid to understand it.”

These are some of the reasons we decided to translate this book for the English reader, may Allāh allow us and you to benefit from it.

We have added some questions at the end of each chapter to enable the student to test their understanding.

Prophetic Guidelines for Protection And Safety from Trials and Misguidance – al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

lubaabbookIndeed, I advise myself and you with the taqwaa [1] of Allaah and ikhlaas (sincerity) [2] to Him and steadfastness upon the truth and holding fast to the Book and the Sunnah and that which the Salafus-Saalih were upon in terms of beliefs, acts of worship, manhaj (methodology) and moral character. I counsel you with these matters and advise that you give them the utmost importance.  You must direct your attention to them and form the mutual bonds of brotherhood amongst yourselves and you must inculcate mutual love amongst yourselves.  You must utilize the causes the mutual love, affection and unity and you must distance yourselves from stirring up trials and dilemmas.  And you must distance yourselves from the causes of disagreement amongst yourselves.  So such causes are many, so avoid them.

And strive to memorize the Book of Allaah and whatever you are able from the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and study the books of the recognized people of knowledge as well as the writings of the recognized Imaams from the Imaams of the Sunnah.  And distance yourselves from the books of desires and misguidance, because many of those who follow up and read the likes of these books and audio recordings fall into deviations.

Indeed, the Salaf warned against such perils.  The books and audio recordings of fitan (trials, tribulations) and innovations cause many of the people to fall into errors and mistakes.  And the Salaf used to warn against the books of the people of misguidance.  Rather, the Companions (radiyallaahu ’anhum) burned some of the masaahif (written copies of the Qur‘aan) in order to unite the Ummah upon one mushaf.

So there are many fallacies and theories that many of the people use to deceive some of the youth.  One such fallacy is the statement that: We will read all of the books, including the books of misguidance and we will take the truth and abandon the falsehood from them.

And the reality is that this is a trap and an artifice set to ensnare the Salafee youth.  So the youth who does not have a firm grasp of the knowledge and he is not well versed in the Salafee manhaj, he becomes prone to error and deviation when he reads the books of the people of misguidance and falsehood.

And many of the youth have actually been deceived by this cunning statement.  So they begin to read and listen and the end result is deviation.

And the Messenger (’alayhis-salaatu was-salaam) advised that during the days of disagreements and splitting we must hold fast to his Sunnah and his guidance and the Sunnah and guidance of the Rightly Guided Caliphs.

And the individual will not obtain the knowledge of the Sunnah and guidance of the Prophet (sallallaahu ’alayhi wa sallam) and the guidance of the Rightly Guided Caliphs, except by exerting all of his effort in learning this Sunnah and this guidance and by turning his back to the statements of the dissenters and renegades.

So strive your utmost in learning the Sunnah and guidance of the Prophet (sallallaahu ’alayhi wa sallam) and hold fast to it and bite onto it with your molar teeth and beware of newly invented affairs, as our Prophet (sallallaahu ’alayhi wa sallam) has advised. [3] So by Allaah, this is the way to escape the trials and in it is the safety.  And that is the ark of salvation, may Allaah bless you.

So these are the Prophetic guidelines so revere and respect them.  And know that opposing them leads to deviation – and refuge is sought with Allaah.  Not being concerned with them, not giving them importance and not being mindful of them; all of that leads to deviation and falling into newly invented affairs.  So the individual is not safe from falling into the newly invented affairs, except if he holds fast to the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) and the guidance of the Rightly Guided Caliphs (radiyallaahu ’anhum).

And that cannot occur, except by serious study and mindfulness and full comprehension of this Sunnah in the areas of ’aqeedah (creed), ’ibaadah (worship), manhaj (methodology) and in all fields of life.  And ignorance of that or carelessness in it leads to falling into innovations and misguidance, which are the newly invented affairs mentioned in the hadeeth, “And the most evil of affairs are the newly invented ones,” [4] as occurs in the hadeeth of Jaabir (radiyallaahu ’anhu) collected in Saheeh Muslim.

So it is upon you to take these advices and counsels and warnings from the noble Prophet (sallallaahu ’alayhi wa sallam) and with that our beliefs and methodologies and moral character will remain safe if Allaah so wills.

And I advise you to maintain amongst yourselves mutual friendship, mercy and affection.  And be zealous taking to the good and blessed means that bring about unity and love and distance yourselves from the causes of mutual hatred, jealousy, differing and whatever resembles that from that which has occurred amongst many of the youth.

Hold fast to calling to Allaah the Glorified and Exalted with wisdom and a good admonition.  Call the people: people of innovation and desires and partisanship and the Jews and the Christians and other than them.  Call them to Allaah with wisdom and a good admonition and proofs and evidence.  “That Allaah guides a single man through you is better for you than red camels.” [5]

And strive to be upon steadfastness with regards to this magnificent manhaj in the manner to which we have alluded.  And strive to guide the people.  And that cannot occur, except if you first arm yourselves with knowledge and arm yourselves with the wisdom, which is accompanied by proof and evidence.

And the people are in dire need of this goodness, which is exemplified by the Salafee manhaj, which emanates from the Book of Allaah and from the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).  And if the Muslims were to hold fast to this manhaj in truth, then you would surely see many people from these nations accepting Islaam and taking to it.

However, many of the Muslims who live amongst the Europeans and the Americans and others than them have deviations in their beliefs, their acts of worship, their moral character and in the rest of their dealings.  These deviations have disfigured the image and beauty of Islaam and they have run the people away.  If they were to present the real image of Islaam to the people, then you would see how they would rush to accept Islaam.

However, we say with great regret, as it was said by other than us: The Muslims have distorted Islaam and have run the enemies of Islaam away from it and from themselves.  That goes back to the ignorance or misguidance that many are living in from the sects that become widespread in those lands and it is due to the evil dealings and evil moral character which gives others a distorted view of Islaam.  So exemplify Islaam, as it is said.  And implement Islaam as a Religion and a creed and moral code of behaviour.  If Allaah so wills, Allaah will guide many of the enemies of Islaam, such as the Christians and the Jews at your hands.  Likewise, people will turn from all direction towards the truth the correct path, from those who are currently deviated by these sects within which you live and work and about whom many of you have complained.

We ask Allaah to unite between our hearts and to take us by our forelocks to the truth and to goodness.  Indeed, our Lord hears the supplication. [6]

Endnotes:

[1]: Translator’s Note: Talq Ibn Habeeb (d.100H) – rahimahullaah – said, “Taqwaa is acting in obedience to Allaah, hoping in His mercy, upon guidance from Him; and taqwaa is leaving acts of disobedience to Allaah out of fear of Him, upon guidance from Him.”  Related by Ibn Abee Shaybah in Kitaab al-Eemaan (no. 99).  It was declared saheeh by al-Albaanee in his checking of the same book.

[2]: Translator’s Note: Shaykh al-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said, “Due to this, the Imaams of the Salaf (rahimahumullaah) had a consensus upon these two fundamental principles.  So al-Fuḍayl Ibn ’Iyaad (d.187H) commented concerning the statement of Allaah the Blessed and Exalted, “So that He may test which of you is best in deed.” [Sooratul-Mulk 67:2] He said, “It is that which is most sincere and most correct.”  So it was said, “O Abaa ’Alee!  What is most sincere and most correct?”  So he replied, ‘The deed that is correct but not sincere is not accepted.  And if it is sincere but not correct, then it is likewise not accepted; not until it is both sincere and correct.  And sincere means that it must be done only for the sake of Allaah and correct means that it must be in accordance to the Sunnah.”  Refer to Majmoo’ al-Fataawaa (3/124) of Ibn Taymiyyah.

[3]: Translator’s Note: This is an allusion to the well-known hadeeth: From al-’Irbaad Ibn Saariyah (radiyallaahu ’anhu) who said: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) admonished us with an intense sermon which caused the hearts to tremble and the eyes to shed tears, so we said, “O Messenger of Allaah!  It seems that this is a farewell sermon, so advise us.”  He replied, “I advise you with the fear of Allaah and to listen and obey even if the one granted authority over you is a slave.  So whoever lives long amongst you will see many disagreements.  So hold fast to my Sunnah and the way of the Rightly Guided Caliphs after me.  Bite onto that with your molar teeth and beware of the newly invented affairs, since every innovation is misguidance.”  Related by Aboo Daawood (no. 4607) and at-Tirmidhee (no. 2676), Ibn Maajah (no. 42-43).  It was declared saheeh by al-Albaanee in Saheehul-Jaami’ (no. 2549).

[4]: Related by Muslim (no. 867), from the hadeeth of Jaabir Ibn ’Abdullaah (radiyallaahu ’anhu).

[5]: Related by al-Bukhaaree (no. 2942) and Muslim (no. 2406), from the hadeeth of Sahl Ibn Sad (radiyallaahu ’anhu).

[6]: Refer to al-Lubaab min Majmoo’ Nasaa‘ih wa Tawjeehaat ash-Shaykh Rabee’ lish-Shabaab (p.275-279), the al-Miraathun-Nabawee printing.

Translation by Maaz Qureshi

NEW BOOK: Until the Sun Rises from the West: Reflections on the Stories of the Repentance and Forgiveness

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Until the Sun Rises from the West

One of the greatest weapons forged against the onset of Shayṭān
and his troops is sincere Tawbah. The Prophet (peace be upon him) stated:
“Whoever repents before the sun rises from its west, Allāh will accept his repentance.” This narration, and a
myriad of others with similar meaning, serves as an admonition
for all who hear, see and give thought; remembering that
perfection is for Allāh Alone. As for the created nature
of the children of Ᾱdam, then it is indeed flawed, in need of
Allāh’s Mercy.
Thus, we must be ever-mindful of this need and heedful of the
fact that nothing comes between the slave of Allāh and Tawbah,
no matter how grave the sin. It is therefore our sincere hope and
prayer that these stories of repentance encourage all who read
them to turn from transgression to contrition, earnestly seeking
the Pardon and Forgiveness of al-Raḥmān.

Shaykh Muhammad Ibn Haadee al-Madkhalee on Gradual Progression in the Study of Kitaabut-Tawheed

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A Glimpse at the Impeccable Character of the Noble Messenger by al-‘Allaamah ‘Abd al-Muhsin al-‘Abbaad

The greatest blessing Allaah has bestowed upon this nation is that He sent to them His noble Messenger Muhammad (peace be upon him) to guide to everything beneficial, during his lifetime an in the future, and to warn them from every harmful thing in this life and in the hereafter.

He (peace be upon him) grew up from his beginning to his last moments adorning himself with every noble characteristic and staying far away from every blameworthy description.  He was the most knowledgeable amongst the people and the best of them in giving advice.

If an example was to be used by the people regarding trustworthiness, truthfulness and chasteness, he would be the [example] to mention.

In short, every praiseworthy quality that is befitting for mankind, he (peace be upon him) had the biggest portion of it and the most complete share.  He was the furthest and far removed of them from every blameworthy characteristic – and this is what both friend and foe testified to.

– From the author’s words

 

Imaam al-Albaanee on the Innovation of Women Callers Teaching in the Mosques

Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) – rahimahullaah – said whilst mentioning the benefits extracted from the hadeeth (no. 2680) in as-Saheehah (6/401),

 womencaller1

In it is the permissibility of making promises (al-wa’d) and al-Bukhaaree (d.256H) inserted a chapter heading for this hadeeth with the name, Should there be a day of learning made specifically for the women?

I say (al-Albaanee):

womencaller2

As for what has become widespread here in Damascus in recent times from the women going to and from the mosques at particular times to have lessons from one of them (i.e. the other women) who call themselves women callers (daa’iyaat) as they claim, then that is from the newly invented matters which were not present during the time of the Prophet (sallallaahu alayhi wa sallam) or the time of the Salafus-Saalih. Rather, that which was known is that they must be taught by the righteous Scholars in a particular place just as it comes in this hadeeth, or they were taught in the lessons of the men, but separate from them in the mosque if possible. If the case is not like this, they will be overtaken by the men, and knowledge would not be able to be obtained or be asked about.

 womencaller3

So, if there is found amongst the women today, those who were given something from knowledge and sound understanding derived from the Book and Sunnah, then there is no problem that she has a private sitting in her house or in one of the homes of the sisters, this is better for them.  How can this not be when the Prophet (sallallaahu alayhi wa sallam) said regarding (the women) and the congregational Prayer, “And their homes are better for them.”  So if this is the affair regarding the Prayer, which it is incumbent that in it the woman has to adhere to the etiquette and modesty which she is not abundant in outside of the Prayer, how can she not have even more of this quality in seeking knowledge??  Especially because one of them raises their voice and another may also do this along with her, so there occurs this reprehensible, repugnant buzzing noise in the mosque, and this is what we have heard and witnessed unfortunately.

Then afterwards I saw this newly invented matter traverse to other lands like Amman (Jordan) for example. We ask Allaah for the well being from every newly invented innovation.

Imaam al-Albaanee – rahimahullaah – said commenting on the hadeeth (no. 1999) in Saheehut-Targheeb wat-Tarheeb (2/442),

 womencaller4

And its takhreej (i.e. the above hadeeth) is in as-Saheehah (no. 2680) and there I mentioned the innovated matter of the women teaching other women in the mosque, just as some of them do in Damascus and in other places. Indeed, the Prophet spoke the truth when he said, “And their homes are better for them.”

Taken from Qaamoosul-Bida’ (p. 430).

Translation by Abu Suhayl Anwar Wright

Shaykh Saalih al-Fawzaan on the Position of the Muslims Towards the Insults Against the Prophet Muhammad

[Q]: May Allaah bestow favours upon you.  The Prophet (sallallaahu ’alayhi wa sallam) has been insulted repeatedly in recent times by way of films and in newspapers and other than those media.  The question is: What is the Sharee’ah legislated position with regards to these offenses?  And following on from that, he says: And what is the ruling on expressing anger at the insults against the Prophet (sallallaahu ’alayhi wa sallam) by way of protests and demonstrations?

And indeed, you are of a great moral character.
And indeed, you are of a great moral character.

[A]: O brothers!  This is not something new.  In the time of the Prophet (sallallaahu ’alayhi sallam) they said that he was a magician, a liar, a soothsayer, a poet and other than that.  And the Messenger (’alayhis-salaatu was-salaam) remained patient and he did not act hastily and Allaah commanded him with patience.

And be patient over what they say and avoid them with gracious avoidance.” [Sooratul-Muzzammil 73:10]

He (’alayhis-salaatu was-salaam) would hear them, but he would remain patient with the command of Allaah the Mighty and Majestic.

And We already know that your breast is constrained by what they say.  So exalt Allaah with praise of your Lord and be of those who prostrate to Him.  And worship your Lord until there comes to you the certainty (death).” [Sooratul-Hijr 15:97]

So he remained patient and he prohibited his Companions from taking revenge on his behalf from anyone during their days in Makkah.  He prohibited them from such acts, because if they had exacted revenge from the polytheists, this would have surely halted the spread of Islaam in Makkah and it would have halted the da’wah in its infancy.  So when they had migrated and found the Ansaar (helpers), then at that point Allaah commanded him with Jihaad against the polytheists, with the Sharee’ah legislated Jihaad.  As for protests and demonstrations, and destruction and sabotage and killing innocent people and killing those who are living under the security and protection of the Muslims, then this is treachery and it is not permissible.  And it is not permissible to kill innocent people even if they are disbelievers.  It is not permissible.

And do not let the hatred of a people for having obstructed you from al-Masjid al-Haraam lead you to transgress.” [Sooratul-Maa‘idah 5:2]

It is not permissible to commit any aggression against an innocent person.

And no bearer of burdens will bear the burden of another.” [Sooratuz-Zumar 39:7]

And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allaah.  Then deliver him to his place of safety.” [Sooratut-Tawbah 9:6]

The messengers of the polytheists would come to the Messenger (sallallaahu ’alayhi wa sallam) to negotiate.  They would enter upon him (’alayhis-salaatu was-salaam) even in his mosque and they would negotiate with him, even though they were polytheists and disbelievers.  However, it was necessary for them to know that Islaam is not a religion of anger and a religion of revenge.  It is only a Religion of guidance and mercy and kindness, as was exemplified by the Prophet (sallallaahu ’alayhi wa sallam).  And what was the result?  The result was that Allaah granted victory to His Messenger and strengthened the Religion.  And some of those who used to mock the Prophet (sallallaahu ’alayhi wa sallam) became leaders in Islaam and they strove in the Path of Allaah.  They accepted Islaam and they excelled in their Islaam because the Prophet (sallallaahu ’alayhi wa sallam) was patient and mild and kind with them, up until they began to love him, as Allaah the Sublime and Exalted said,

And indeed, you are of a great moral character.” [Sooratul-Qalam 68:4]

This was the moral character of the Messenger (sallallaahu ’alayhi wa sallam).  When the disbelievers committed these acts, they wanted to stir up strife so that they could say, “Look at the behaviour of the Muslims, they kill the mediators and destroy the houses and demolish the buildings.  This is the Religion of Islaam.”  This is how the disbelievers desire to cause outrage amongst the Muslims, through the behaviour of ignorant Muslims, through the behaviour of ignorant people or through infiltrators amongst them.  So it is not permissible to rush into these affairs.

And certainly were messengers denied before you, but they were patient over the effects of denial, and they were harmed until Our victory came to them. And none can alter the words of Allaah. And there has certainly come to you some information about the previous messengers.” [Sooratul-An’aam 6:34]

Such is the guidance of Islaam in these affairs: kindness, deliberateness, patience and not rushing into things.  So the polytheists want to exploit these affairs through what has occurred from some of the Muslims in terms of haughtiness, destruction and killing up until the Muslims apparently starting killing amongst themselves, they killed the Muslim police.  This is what the disbelievers want. Yes.

Translation by Maaz Qureshi

Shaykh Ubayd al-Jaabiree on the Charlie Hebdo Shootings in Paris

[Q]: A few days ago, a number of cartoonists who insulted the noble Messenger (sallallaahu ’alayhi wa sallam) and journalists and employees of the Charlie Hebdo newspaper were killed in Paris.  Likewise, two men and a woman from the police force were killed.  And the individuals who carried out these criminal acts have not yet been caught.  However, video clips have emerged in which some of the criminals praise this act and they say that they carried out this crime in order to exact revenge for the noble Messenger (sallallaahu ’alayhi wa sallam).

Aftermath of the shootings at the Charlie Hebdo newspaper in Paris, France
Aftermath of the shootings at the Charlie Hebdo newspaper in Paris, France

So now the fingers are being pointed at Islaam and at the Muslims in general and at the Muslims who live in France specifically.  Fires have been set and bombs have been thrown at some of the mosques.

So the question – may Allaah preserve you – is: What is the position of the Salafee towards these acts of terror and what is your advice to the Muslims in France and to the Salafee callers in specific.  May Allaah reward you with goodness.

[A]: Firstly: There is no person of Sunnah whose heart does not have upon it any blemish of innovation (bid’ah), regardless of whether he is a Scholar, or a qualified student of knowledge, or from the students of knowledge who are below that level, or from the laymen who attend the gatherings of the Scholars and their students, except that he opposes these criminal missions, regardless of whether they occur at this newspaper, or at other than it, and no matter how often they occur.

Secondly: The reasonable ones from the Jews and the Christians, from those who neighbor the Muslims in their land, all of them know and realize this; even those who are largely responsible for the countries in Europe and America and other than these.  They feel safe and secure with regards to Ahlus-Sunnah wal-Jamaa’ah and they feel safe and secure with regards to the Salafiyyeen.

Thirdly: It has become clear from that which has preceded that it is not permissible to attribute these criminal missions to a person of Sunnah.  Rather, these occur from the Khawaarij and the riffraff and the savages and the anarchists.

And these anarchists in some cases are Raafidah and in some cases they are disbelievers who have donned the cloak of the Muslims and who are hidden within the ranks of the Raafidah or the Khawaarij from the fanatics amongst the Ikhwaanul-Muslimeen and other than them.

So the Ikhwaanul-Muslimeen are one of the modern-day groups of da’wah, all of which are misguided and misguiding others.  They declare it permissible to seek the help of non-Muslims for their political aims.

And it is not far-fetched to say that this criminal mission may have been carried out to cause offense to Ahlus-Sunnah specifically and to the Muslims who live in France and other than it from the countries of Europe and America, and so as to cause strife against Ahlus-Sunnah specifically.

 And in conclusion, I advise our sons, the Salafiyyeen, wherever they may live: in France especially or in other than it from the countries of Europe and America and Africa, the non-Muslim countries; I advise the speakers and the teachers and the lecturers and the journalists who are Muslim to come to an agreement upon a singular word, and that is to openly proclaim innocence from these criminal missions and other than them from the acts of the anarchists.

And Ahlus-Sunnah preserve the agreements and fulfill the trusts.  Ahlus-Sunnah carry out the trusts.  Ahlus-Sunnah safeguard their neighbors and uphold good treatment of the neighbor.  So they do not transgress against his honor, nor against his wealth, nor against his person.

Ahlus-Sunnah remain mindful of Allaah as they live in the lands of Europe and America and other than them from the non-Muslim lands.  They keep in mind that there is between them and the citizens of the country in which they reside a contract and an agreement, so they are never treacherous at all.

And as I have stated previously, the reasonable ones from the Jews and the Christians and other than them have respect for the Salafiyyeen and they feel secure with regards to Ahlus-Sunnah and know that these criminal acts are not their doing.

There remains the issue of the destruction that took place at the mosques by way of bombs.  I do not deem it far-fetched that this situation is likewise.  Rather, I am certain that it was an offense that could have been perpetrated by the political group: al-Ikhwaanul-Muslimeen, or it could have been perpetrated by fanatical and unreasonable disbelievers.

This is what I advise and affirm with regards to these criminal acts and Allaah is the Guardian of success. [End of Shaykh Ubayd al-Jaabiree’s words]

Translation by Maaz Qureshi

Concerning the Doubt that the Origin of Muslims is Integrity, Sunnah and Salafiyyah

Shaykh ’Abdul-Muhsin Ibn Hamad al-’Abbaad Clarifies the Origin of the Muslim is Ignorance:

[Q]: Allaah the Glorified and Exalted says,

O you who believe! If a rebellious evil person comes to you with a news, verify it.” [Sooratul-Hujuraat 49:6]

Is the report accepted when it comes from other than a rebellious evil person (faasiq), knowing that the origin concerning the Muslim is integrity (’adaalah)?

[A]: The origin concerning the Muslim is ignorance, up until the integrity is confirmed, or its opposite is confirmed.  And if the origin concerning the Muslim was integrity, there would be no need to say that so and so is reliable (thiqah), or to say that he is trustworthy (’adl), or that he is such and such.  That is because this is the origin.  However, the people speak with ta’deel (praise) and tajreeh (criticism) and due to this they say that so and so is reliable and they say due to this that so and so is weak (da’eef).  So this does not mean that if no criticism is found concerning an individual that the origin then is integrity.  And it must not be said at that point that so and so is reliable, merely because no criticism is found concerning him.  So declaring someone reliable must be based upon knowledge about that individual and familiarity with his condition. [1]

Shaykh Muhammad Ibn Haadee al-Madkhalee on the Doubt that the Origin of Muslims is Salafiyyah:

[Q]: And this one says: It is possible for us to call the common-folk of the Muslims: Salafiyyeen?

[A]: No, it is related to their condition and the country in which they reside.  One must look into the land in which they reside.  So if the majority of the people in that land and their origin is like this, then yes.  And if the majority of them are upon innovation, then no.

Shaykh Rabee’ Ibn Haadee al-Madkhalee on the Origin Concerning the Muslim:

[Q]: Is the origin concerning the Muslim the Sunnah?

[A]: How can the Sunnah be the origin concerning the people when we have amongst us Rawaafid, and we have amongst us Baatiniyyah, and we have amongst us Communists, and we have amongst us hizbiyyeen and we have amongst us every group.  How can the origin concerning them be the Sunnah?  Who says such speech?  And Ibn Taymiyyah – rahimahullaah – refuted the one who says that the origin concerning the Muslim is integrity. [2] He says this speech is falsehood, because Allaah the Exalted says concerning man that he is unjust and ignorant,

Truly, We did offer al­Amaanah (the trust or moral responsibility or honesty and all the duties which Allaah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allaah’s Torment). But man bore it. Verily, he was unjust to himself and ignorant of its results.” [Sooratul-Ahzaab 33:72]

So the origin concerning man is that he is unjust and ignorant.  Meaning, his mere entrance into the Religion of Islaam does not place him upon the level of al-’adaalah (integrity), or as he said.

So how can the origin concerning the people be the Sunnah in the lands where there is utter confusion and the majority of the people are upon other than the Sunnah?!  So if you learned this from a particular school of Salafiyyah, then we will maintain the benefit of the doubt, we will maintain the benefit of the doubt.  As for when the world is in a state of utter confusion and you do not know this from that, then you must learn who is the adherent to the truth.  Due to this, they used to say, ‘Indeed, this knowledge is Religion.  So look to whom you take your Religion from.” [3] As for the one who says that the origin of the people is the Sunnah, then he takes from everyone and his brother.  And Ibn Seereen (d.110H) said, “Indeed, the people did not used to ask about the isnaad (chain of narration).  So when the fitnah (trial, tribulation) emerged,” and it was not the fitnah that is occurring now, it was more hidden than this, ‘They said, ‘Name for us your men.  So if he is from Ahlus-Sunnah, then accept his hadeeth, and if he is from the people of innovation, then reject his hadeeth.” [4] So we ask Allaah to grant us and you success and to increase Ahlus-Sunnah in number.  However, the statements, meaning those that have come by way of talking without restraint, they are not fit to be mentioned.” [5]

Shaykh ’Ubayd Ibn ’Abdullaah al-Jaabiree on an Important Distinction:

jabirimuthla
Shaykh ‘Ubayd al-Jaabiree’s commentary on al-Qawaa’idul-Muthlaa of Imaam Ibnul-‘Uthaymeen

Clarification of a Sharee’ah Principle: The Muslim who possesses integrity and outwardly manifests Islaam and he outwardly manifests integrity, the basic principle concerning him is that his condition remains upon that.  And if you want, you can say: The basic principle concerning the Muslim who outwardly manifests Islaam and who outwardly manifests integrity is that he remains upon his Islaam and upon his integrity up until that is removed from him by Sharee’ah evidence.  And this was expressed by Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – and other than him: Whosoever has the bond of Islaam affirmed by certainty, then it cannot be removed from him except through certainty.

As for the modern day opponents who oppose us today from the proponents of despicable hizbee memberships, then they do not abide by this principle in the manner that is obligatory.  Rather, they affirm that the origin concerning the Muslim is integrity (’adaalah), and this is falsehood and it is not correct from a number of angles.  From them:

  1. The books of al-Jarh wat-Ta’deel, which cannot be enumerated.  So if the affair was as they claim, there would be no need for these books, because within them are rulings upon individuals that render them unfit for narration.
  2. And from them: If they affair is as they have affirmed, there would be no need for a Sharee’ah judge to get testimony from witnesses.

And there are several other proofs that are filled with a refutation against this broken principle.” [6]

Shaykh ’Abdullaah al-Bukhaaree on the Doubt that the Origin of Muslims is Salafiyyah:

[Q]: Doubts concerning the manhaj are widespread in my land, so I request from you to clarify these doubts.  And may Allaah reward you with goodness.

The First Doubt: What is the origin of a Muslim: ignorance or is he Salafee?

[A]: The praise is for Allaah that this doubt has been finished off for some time.  We say that the arrows of the Sunnah have assailed all of these doubts – may Allaah bless you.  However, there is no doubt that the people of desires have not slackened in causing doubts and confusion for the people in the issues connected to adherence to the Sunnah and the Salafee manhaj.  However, that which is obligatory is not clarifying the doubt right now.  We will answer without a problem, or we will forfeit answering.  However, for how long will this situation remain?

The obligation upon you, regardless of whether you are the questioner or if others are asking, is to strive in seeking sound Sunnee knowledge and to enrich yourself with it, since it is the best provision.  And due to this, Ibnul-Qayyim (d.751H) – rahimahullaah – said, “And if you are asking about the provision – the provision for travel – then its provision is the knowledge that is inherited from the Last of the Prophets (sallallaahu ’alayhi wa sallam).  So there is no other provision for you besides it.  And whosoever does not take this as a provision, then let him sit with the opponents.  So the companions of those who remain absent and idle are many.  And taking them as an example will not benefit him.”

Therefore, it is obligatory that you be upon sound Sunnee knowledge and be firmly grounded in it so as to repel these doubts.  Rather, some doubts do not even deserve to be mentioned, let alone refuted.  May Allaah bless you.

Is the origin of the Muslim: ignorance or is he Salafee?

We have spoken about this.  And we say in summary: The origin of the Muslim is not that he is Salafee.  We say that the origin of the Muslim is that he is Muslim.  Whosoever’s Islaam is affirmed with certainty, then it cannot be removed except with certainty.  His description that he is Salafee is a description that is additional to Islaam.  For example, when you say that so and so is trustworthy, it is not possible for him to be trustworthy and to be a non-Muslim.  So it is inescapable that he be a Muslim, because it is only after those affairs that he can be trustworthy.  Therefore, trustworthiness is a description that is additional to Islaam.  And this requires knowledge and experience concerning one’s condition in order to describe him as being trustworthy.  Likewise, describing someone as Salafee requires knowledge and experience with him and a commendation (tazkiyah) and the likes of that for it to be said that he is Salafee.  This is a summary.  However, when we say that he is a Muslim, does this raise from him the sphere of ignorance?  No, he is Muslim, but he is ignorant and unknown.  So here, the speech concerning him is not to revile him, but it is because his trustworthiness and his description with Salafiyyah has not been ascertained.

Many of them revolve around this: The origin concerning the Muslims is that they are Ahlus-Sunnah, or the origin concerning the Muslims is that they are trustworthy.  Such are the principles that they formulate concerning the Muslims, principles that have no halter and no rein.  And after research, we do not find that the Scholars behave in such a manner.  Why do they take Imaam Ibn Hibbaan (d.354H) – rahimahullaah – and describe him as mutasaahil (lenient) in the issue of ta’deel (praise)?  Because the basic principle according to him was that the origin of the Muslim, about whom no jarh (criticism) is confirmed, is al-’adl (trustworthiness).  He is trustworthy.  And due to this, they said that Ibn Hibbaan was lenient and his lenience is well known; this is an established principle.

“How lenient was al-Bustee in his book!  Rather, his condition was easy and insignificant, so it was fulfilled.” [7]

The Second Doubt: Does the manhaj enter into the ’aqeedah, or does the ’aqeedah enter into the manhaj, or are they two separate things?

We have also answered this repeatedly and time and time again.  I say to you: In summary, are a Sunnee Muslim upon the correct path?  You will say: Of course!  Do you testify that there is none worthy of worship besides Allaah and do you fulfill its pre-requisites?  And do you testify that Muhammad (sallallaahu ’alayhi wa sallam) is the Messenger of Allaah and do you fulfill those pre-requisites?  Sound creed (’aqeedah) necessitates a sound methodology (manhaj).

You cannot say: I am Salafee in ’aqeedah, Ikhwaanee in manhaj.  You cannot say you are a Salafee in ’aqeedah, Hussaafee in tareeqah, Salafee in ’aqeedah.  This is of no benefit.

This is combining between two polar opposites.  And there occurred in the previous question that some of them said, ‘He is Salafee, but closer to the Ikhwaan, or Salafee, but closer to I don’t know what.’  Sound creed definitely and clearly necessitates that you are upon the correct minhaaj.  Morning and evening must pass whilst you are upon their minhaaj, as Imaam al-Hasan al-Basree (d.110H) stated. [8]

Endnotes:
[1]: Refer to the audio recordings of the lessons on Sunan Aboo Daawood (no. 553) of ’Abdul-Muhsin al-’Abbaad.
[2]: Translator’s Note: Here Shaykh Rabee’ – hafidhahullaah – is referring to the statement of Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah, “As for the one who says that the origin of the Muslims is al-’adaalah (integrity), then this is falsehood.  Rather, the origin of the children of Aadam is oppression and ignorance, as Allaah the Exalted said,

But man bore it. Verily, he was unjust to himself and ignorant of its results.” [Sooratul-Ahzaab 33:72]

And merely uttering the two testimonies of faith does not necessitate that the person moves immediately from oppression and ignorance to integrity.”  Refer to Majmoo’ul-Fataawaa (10/357) of Ibn Taymiyyah.
[3]: Related by Muslim (1/14) in the introduction of his Saheeh.
[4]: Related by Muslim (1/15) in the introduction of his Saheeh.
[5]: Refer to the audio recording, Liqaa‘ Ma’a Ahlil-Yaman.
[6]: Refer to Fathul-’Aliyyil-A’laa bi Sharhil-Qawaa’idil-Muthlaa (p. 352-353) of ’Ubayd al-Jaabiree.
[7]: Translator’s Note: This is a line of poetry quoted from the Alfiyyah of as-Suyootee, who mentioned that the Scholars took issue with Ibn Hibbaan’s declaration that the origin of a Muslim was trustworthiness and as such he declared a group of unknowns trustworthy.  They declared his condition that the person’s Islaam must be established an insignificant condition that was easy to fulfill.
[8]: Translator’s Note: This is an allusion to the statement of al-Hasan al-Basree, “Son of Aadam, do not be deceived by the one who says, ‘The individual will be with the one whom he loves,’ because when an individual loves a people, he follows their narrations.  And you will not be attached to the righteous, up until you follow their narrations and adopt their guidance and take their tradition (Sunnah) as an example, and morning and evening must pass whilst you are upon their minhaaj, zealous upon being with them.  So you must traverse their path and adopt their way.”  Refer to Istinshaaq Naseemil-Uns min Nafahaat Riyaadil-Quds (p. 87) of Ibn Rajab.

Translation by Maaz Qureshi

Shaykh ’Ubayd al-Jaabiree: We Apply the Rulings of the Khawaarij on the Takfeeriyyeen of Today

[Q]: May Allaah bless you, our Shaykh, the fourth question says: Is it permissible for us today to apply the rulings of the Khawaarij upon the Takfeeriyyeen who exist amongst us?

[A]: Undoubtedly!  Meaning, in terms of the general ruling, yes.  However, one must look into their situation and clarify the affairs for them.  So from the people are those who are the confused rabble, as ’Alee (radiyallaahu ’anhu) said, “The people are of three types: the Scholar who is rabbaanee, [1] the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out.” [2] So this person could be from those individuals, from those who call out, from those who follow everyone who calls out.  As for the one who is a Scholar who understands and he knows the evidence, he knows it and he understands it, then he is a khaarijee (renegade) and he deserves no respect for even a moment.

Endnotes:
[1]: Translator’s Note: Al-Haafidh Ibn Hajr al-’Asqalaanee (d.852H) – rahimahullaah – said, “The rabbaaniyyeen are those who teach the people the basics of knowledge before teaching them the more intricate affairs.”  Refer to Fathul-Baaree (1/162) of Ibn Hajr.
[2]: Related by Abu Nu’aym in Hilyatul-Awliyaa‘ (1/79), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (1/49) and Ibn Katheer in al-Bidaayah wan-Nihaayah (9/47).

Translation by Maaz Qureshi

Shaykh Saalih al-Fawzaan: Being Silent About the People of Innovation and not Clarifying their Falsehood is from the Greatest Forms of Deceiving the Muslims

The ’Allaamah, the Shaykh, Saalih Ibn Fawzaan al-Fawzaan may Allaah preserve him was asked the following question:

“Is not refuting the people of innovation and concealing their falsehood and defending them from deceiving the Muslims?”

Shaykh Saalih al-Fawzaan replied,

“This is from major deception of the Muslims, being silent about the people of innovation (bid’ah) and not clarifying their bid’ah, this is from deceiving the Muslims and if in addition to that he praised them (the innovators) than this is worse and more evil… and refuge is sought with Allaah.

So what is obligatory upon those who have knowledge is to make clear the innovations and newly invented matters (in the religion) and to prohibit them and warn against these innovations and to not be silent because indeed silence is from concealing (knowledge) (Allaah says:)

Verily, those who conceal the clear proofs, evidences and guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These are the ones who I will accept their repentance. And I am the One Who accepts repentance, and the Most Merciful.” [Sooratul-Baqarah 2:159-160]

It is not permissible for the Muslim that has knowledge to be silent about bid’ah and oppositions (in the religion) and he is to make them clear to the people because if he was silent, the people will use (his silence) as proof, and they will say if this was unlawful or prohibited, the scholar so and so would of not been silent about it and he sees it (innovation, opposition).

Translation by Talhah Payne

From Shaykh Muqbil Ibn Haadee’s Advice to the Salafis of America: Beware of Racism!

PDF  Download this article in PDF format

Imaam Muqbil Ibn Haadee al-Waadi’ee (rahimahullaah) said,

Beware of the propaganda that is [designed] to sow [the seeds of] dissension between whites and blacks…You are a Muslim and your brother is a Muslim, regardless of whether he is white or black.”

I remember sitting in front of our Shaykh, the Imaam Muqbil Ibn Haadee al-Wādi’ee (rahimahullaah) when he articulated this heartfelt advice to the brothers and sisters in America. It was relevant then and it is even more significant now, at a time when individuals who claim to be from Ahlus-Sunnah are retweeting Louis Farrakhan, uniting on racial lines whilst overlooking creedal issues and using similar rhetoric to that of the NOI and other racists.

By Allāh, any movement founded upon nationalism or tribalism is a vulgar call, and it will collapse and eventually perish. History has shown us that these movements give no importance to the correctness of Islamic creed, but rather strive for unification based upon the supremacy of one race over another.

Allaah said,

O mankind, indeed We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allaah is the most pious of you. Verily, Allah is All-Knowing, All-Aware.” [Sooratul-Hujuraat 49:13]

The uplifting of any community lies in clinging to the Book of Allaah and the Sunnah of the Messenger of Allāh (sallallaahu ’alayhi wa sallam) upon the understanding of the Salaf. If rectification is pursued through man-made theories or concepts such as psychology, sociology, humanism, philosophy and the like, then it only leads to further humiliation.

’Umar (radiyallaahu ’anhu) said,

“We were the lowest of people and Allaah gave us honor and ascendency through Islaam. Whenever we seek honor through anything else, other than that which Allaah honored us with, then Allāh will humiliate us.” [1]

Imaam Muqbil Ibn Haadee al-Waadi’ee (rahimahullaah) said, advising the brothers and sisters in America,

“We also advise them to endeavor to speak the Arabic language. The Arabic language is the language of our Prophet Muhammad (sallallaahu ’alayhi wa sallam) and it is the language of the Qur‘aan. We advise them to exert themselves and strive to acquire beneficial knowledge and to learn the Arabic language.

Similarly, we advise them to persevere with their children and to focus on educating them.

[Beware of] the false propaganda that is present in America, and other than America, like that which is designed to sow [the seeds of] dissention between whites and blacks. This is propaganda from the period of pre-Islamic ignorance. You are a Muslim and your brother is a Muslim, regardless of whether he is white or black. Yes.

Our Prophet Muhammad (sallallaahu ’alayhi wa sallam) said,

“A Muslim is the brother of a Muslim. He does not oppress him nor humiliate him nor look down upon him. Piety is here, [and he pointed towards his chest]. It is a serious evil for a Muslim that he should look down upon his Muslim brother. Everything of the Muslim is inviolable for his brother: his blood, his wealth and his honor.” [2]

If they are able to travel to the scholars, [then they should do so] because strangeness assists in the attainment of knowledge. I ask Allaah that he preserves us and them and that He protects us and them from every evil and harm. I ask Allah the Glorified and Exalted to give us and them understanding in the religion. And all praise is due to Allaah, the Lord of all of the creation.” End of Imam Muqbil’s words.

Abu ’Abdullah Hasan al-Somali

Philadelphia, PA, USA

6/9/2014 [11th Dhu al-Qi’dah 1435H]

Endnotes:

[1]: Collected by al-Haakim (1/61-62) and others. Refer to as-Saheehah (no. 51) of al-Albaanee.
[2]: Collected by Muslim (no. 2564).

NEW CLASS AUDIO: Explanation of The Conditions of Laa ilaaha illallaah Lesson 3

Conditions of Shahadah

Explanations:

Imaam Haafidh Ibn Ahmad al-Hakamee (d.1377H)

Imaam Muhammad Amaan al-Jaamee (d.1417H)

Al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

Instructor: Maaz Qureshi  @SunnahPubs

Day/Time: Fridays 9:15 PM US EST – Starting Friday August 8th

See more at: http://sunnahpublishing.net/classes/

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NEW CLASS AUDIO: Explanation of The Conditions of Laa ilaaha illallaah Lesson 2

Conditions of Shahadah

Explanations:

Imaam Haafidh Ibn Ahmad al-Hakamee (d.1377H)

Imaam Muhammad Amaan al-Jaamee (d.1417H)

Al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

Instructor: Maaz Qureshi  @SunnahPubs

Day/Time: Fridays 9:15 PM US EST – Starting Friday August 8th

See more at: http://sunnahpublishing.net/classes/

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NEW CLASS AUDIO: Explanation of The Conditions of Laa ilaaha illallaah Lesson 1

Conditions of Shahadah

Explanations:

Imaam Haafidh Ibn Ahmad al-Hakamee (d.1377H)

Imaam Muhammad Amaan al-Jaamee (d.1417H)

Al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

Instructor: Maaz Qureshi  @SunnahPubs

Day/Time: Fridays 9:15 PM US EST – Starting Friday August 8th

See more at: http://sunnahpublishing.net/classes/

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The ’Eed in Islaam – Its Meaning and Reality

eedmubarakImaam Muhammad Amaan Ibn ’Alee al-Jaamee (d.1417H) [1]

Allaah has legislated two ’Eed (days of festivities) for the Muslims in Islaam, and there is no third day.  So He legislated each ’Eed after a significant act of worship and a pillar from the pillars of Islaam.  One of them is ’Eedul-Fitr and the other is ’Eedul-Adhaa. [2]

As for ’Eedul-Fitr, then Allaah has legislated it to be upon the first day of the month of Shawwaal after completing the rites of fasting and night Prayer and other than those two forms of worship, from the types of acts that bring one closer to Allaah.  These are the acts of worship that bring the servant closer to Allaah in the blessed month of Ramadaan.  Allaah the Exalted has legislated fasting in this blessed month and He has made it a pillar from the pillars of the Religion of Islaam.  And Allaah has set aside for fasting a reward that He has not set aside for any other act of worship.  Therefore, the Messenger (sallallaahu ’alayhi wa sallam) said in that which he narrated from his Lord, ‘Allaah the Mighty and Majestic said, ‘Every deed the son of Aadam does is for himself, except for fasting.  It is for Me and I will grant the reward for it.” And there occurs in the narration of al-Bukhaaree, “He abandons his food and his drink and his desires for My sake.” [3] So what a benevolent and significant connection this is!  “Except for fasting, since it is for Me.”  The connection shows the generosity and honour that Allaah has bestowed upon His fasting servant.  So the Lord the Exalted connects the deed of His servant to Himself the Mighty and Majestic and He informs that He will grant His servant the reward for it.  It is a reward whose excellence and benevolence cannot by accounted by anyone, except for Allaah the Glorified.  Indeed, He is the Bestower of Goodness, the Generous.

Indeed, it has been authentically reported from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “Whosoever fasts the month of Ramadaan with eemaan (faith in Allaah) and hoping for the reward of Allaah, then whatever has previously put forth of sins is forgiven.” [4] Likewise, it has been authentically reported from the Prophet (sallallaahu ’alayhi sallam) that he said, “Whosoever stands for Prayer on the night of al-Qadr (decree) out of eemaan and hoping for the reward of Allaah will have whatever has put forth of sins forgiven.” [5] So this is how Allaah has legislated the fast for us and how He has set aside the reward for it – the reward of those who observe patient perseverance.

Indeed, the patient will be given their reward without account.” [Sooratuz-Zumar 39:10]

Likewise, Allaah has legislated standing for Prayer during the nights of Ramadaan.  And it is a highly emphasized Sunnah established by the Messenger of Allaah (sallallaahu ’alayhi wa sallam).

And so, at the end of this tremendous blessing, Allaah has conferred upon His servants the legislation of ’Eedul-Fitr.  They break their fast after a month of fasting and they enjoy in it the good things that Allaah has made lawful for them.  And they go out to the place of Prayer with the most beautiful clothes that they have and they glorify Allaah the Exalted with the takbeeraat (i.e. saying Allaahu akbar) and they single Him out in worship and they praise Him and give Him thanks.  They do this until they have prayed the two units of the ’Eed Prayer.

So the ’Eedul-Fitr therefore, is a show of gratitude to Allaah the Exalted for this momentous blessing, which we have mentioned previously.  This is how the ’Eed is completed.  Then they leave from the place of Prayer after listening to the sermon which is delivered upon this magnificent occasion.  They leave and perhaps they are immersed in feelings of joy at the blessing of Allaah the Exalted.  Allaah has granted them the success to fast, so they fasted.  Allaah made the night Prayer easy for them, so they prayed it.  Then they offered the ’Eed Prayer as a show of gratitude to Allaah for this success and ease.

Yes, they leave the place of Prayer greeting one another with well wishes for the ’Eed.  This is how the ’Eed is concluded.  They follow up the fasts of Ramadaan with six supererogatory fasts in the month of Shawwaal.  Perhaps Allaah has decreed the fasting of six days in the month of Shawwaal in case of any shortcoming in the fasts of Ramadaan.  Rather, the one who fasts these six days is like one who has fasted for an entire lifetime.  The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whosoever fasts for the month of Ramadaan and follows it up with the six days of Shawwaal is like one who has fasted for an entire lifetime.” [6] And this is so that people do not prolong the festivities of the ’Eed into extravagance and luxuriousness.

This is ’Eedul-Fitr and this is its meaning and its reality.  And Allaah knows best.

As for ’Eedul-Adhaa, then Allaah has legislated it for us after an act of worship, which, in reality, is Jihaad without fighting.  And it is the act of worship known as Hajj (pilgrimage) to the Sacred House of Allaah.  Indeed, this meaning has been authentically narrated from the Prophet (sallallaahu ’alayhi wa sallam) in the hadeeth of ’Aa‘ishah (radiyallaahu ’anhaa) collected by al-Bukhaaree when she asked the Messenger of Allaah, (sallallaahu ’alayhi wa sallam), “Is there is Jihaad for the women?”  So he (sallallaahu ’alayhi wa sallam) replied, “They have a Jihaad with no fighting: the Hajj and the ’Umrah.” [7]

And shortly before ending the rites of this tremendous act of worship – Hajj to the Sacred House of Allaah – Allaah has legislated ’Eedul-Adhaa for His servants on the tenth of Dhul-Hijjah after Allaah conferred upon the pilgrims to His House that they would stop on the Day of ’Arafah humble, repentant and submissive.  And those who are not pilgrims fast on that day as worship.  This is the fast through which Allaah expiates whatever has occurred in the preceding year and in the year to come.  So it is a great ’Eed after a great day.  It is a day of gratitude to Allaah the Bestower of blessing and excellence for the reward He has granted for the Hajj and for fasting.

And in this day, the servants of Allaah draw closer to Allaah, regardless of whether they are pilgrims or not.  They perform the sacrifice so that the less fortunate and needy Muslims may eat from it after they themselves have eaten what is easy from it, in following the example of their Prophet Muhammad (sallallaahu ’alayhi wa sallam) and in gratitude to their Lord.  And they conclude this day and the three days that come after it with the remembrance of Allaah the Exalted along with partaking in the comforts and enjoyments of good things that Allaah has made lawful for them from foods and drinks and other good things from the blessings of Allaah that cannot be enumerated or counted.  This is how the lofty meanings and profound wisdom or the two ’Eeds of Islaam become apparent: ’Eedul-Fitr and ’Eedul-Adhaa.

As for these innovated gatherings which occur on various occasions, that some of the people have innovated after the passing the early virtuous generations for whom goodness was testified, then they have invented these gatherings and given them the title of ‘Islaamic celebrations.’  So these have nothing to do with Islaam at all.  Rather, they are newly invented matters and every newly invented matter is an innovation and every innovation is misguidance.

So after all of that, these places also include the intermingling of the genders and they are an arena of social corruption and amusement and diversion and drums and dancing and clapping.  They include these and other acts of al-Jaahiliyyah (pre-Islamic times of ignorance), which are known to one who is familiar with these celebrations.  And using the term, ‘Islaamic celebrations’ after all of that for these innovated gatherings is considered, in my view, a crime against Islaam.  And it is an affair that is not hidden from anyone with any insight or study into his Religion.  And from the examples of these innovated gatherings is: al-Mawlidun-Nabawee (celebration of the Prophet’s birthday) and gathering for the night of al-Israa‘ (the Prophet’s night journey) and gathering for the middle night of the month of Sha’baan.  Lastly, I add to this the other gatherings of Jaahiliyyah such as the ’Eed of al-Husayn and Zaynab and the ’Eed of al-Badawee and other than these two from the gatherings of Jaahiliyyah that Shaytaan has adorned for some people.  And it is with great regret that we see the common folk of the Muslims and those who are like the common folk being more energetic in the establishment of these gatherings than in the establishment of the obligatory acts of worship legislated in the Sharee’ah.  And Allaah is One from whom aid is sought.

Endnotes:

[1]: Taken from al-Majallatul-Buhoothil-Islaamiyyah, Volume 8, Issue 3, Dhul-Hijjah 1395H, corresponding to December 1975CE, Islamic University of al-Madeenah al-Munawwarah.

[2]: Translator’s Note: When the Messenger of Allaah (sallallaahu ’alayhi wa sallam) arrived at al-Madeenah, he found the people celebrating two days.  So he said, “Indeed, Allaah has exchanged these two days with two better days for you: the day of an-Nahr (sacrifice) and the day of al-Fitr (feast of breaking the Ramadaan fasts).”  Related by Aboo Daawood (no. 1134), Aboo Ya’laa in his Musnad (no. 3841), Ahmad in his Musnad (3/178, 250), al-Haakim in al-Mustadrak (1/294), al-Bayhaqee (3/277) and al-Baghawee in Sharhus-Sunnah (no. 1098).  It was classified as Saheeh by al-Albaanee in Silsilatus-Saheehah (no. 2021).

[3]: Related by al-Bukhaaree (no. 1894, 1904) and Muslim (no. 1151).

[4]: Related by al-Bukhaaree (no. 34), Muslim (no. 1272), at-Tirmidhee (no. 618), an-Nasaa‘ee (no. 1592) and Ibn Maajah (no. 1631).

[5]: Related by al-Bukhaaree (no. 1777), Muslim (no. 1273), at-Tirmidhee (no. 735), an-Nasaa‘ee (no. 2178) and Ibn Maajah (no. 1316).

[6]: Related by Muslim (no. 1164), Aboo Daawood (no. 2433), at-Tirmidhee (no. 759) and Ibn Maajah (no. 1716).

[7]: Related by al-Bukhaaree (no. 2676), Ibn Maajah (no. 2896), Ahmad in al-Musnad (no. 23826).

Translation by Maaz Qureshi

The Patience of Prophet Ayyoob: A Reminder for the Muslim Suffering from Ailments

tayseerkareemAllaah the Glorified and Exalted says,

And remember Ayyoob, when he cried to his Lord: Verily distress has seized me, and You are the Most Merciful of all those who show mercy. So We answered his call, and We removed the distress that was on him, and We restored his family to him and the like thereof along with them, as a mercy from Ourselves and a reminder for all who worships Us.” [Soorah al-Anbiyaa‘ 21:83-84]

Imaam ’Abdur-Rahman as-Sa’dee (d.1376H) – rahimahullaah – said,

“Meaning, remember Our slave and Messenger Ayyoob (’alayhis-salaam), praising him and revering him, (and) raising his station, when (Allaah) tested him with a severe test and thus found him remaining patient, being pleased with Him. (What occurred) is that Shaytaan had gained strength over his body as a trial and test from Allah. He (Shaytaan) blew into his body so he became full of ulcers. He remained this way a long period, and his ailment worsened and his family died and he lost his wealth. So he cried out to his Lord:

Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.

So he sought a means of nearness to Allaah (with supplication) by mentioning his condition, and that affliction has seized him greatly. And due to the expansive and vast mercy of his Lord, Allaah answered him and said,

“Strike the ground with your foot. This is (a spring of) water to wash in, cool and a (refreshing) drink.” [Soorah Saad 38:42]

So he struck (the ground) with his foot and a cold spring gushed forth, so he washed therefrom and drank, so Allah cured him of his ailments.

(Allaah said),

…and We restored his family to him…

Meaning, We returned to him his family and his wealth.

(Allaah said),

…and the like thereof…

(Meaning), that Allaah bestowed upon him well-being, also an abundance of family and wealth.

(Allaah said),

…as a mercy from Ourselves…

(Meaning) upon him due to him having patience and being pleased (with what Allaah decreed), so Allaah gave him an immediate reward before the reward of the Hereafter.

(Allah said),

…and a reminder for all who worship Us…

Meaning, We have made it an admonition for the worshippers who benefit from practicing patience. If they look to the distress that afflicted Ayyoob (’alayhis-salaam) then how (Allaah) rewarded him after it left him, and (if) they look at the reason behind that, they will find that it was (because) of his patience. Due to this, Allaah praised his mention because of it in His statement,

Truly, We found him patient. How excellent a slave! Verily he was ever oft-returning in repentance (to us).” [Soorah Saad 38:44]

So He made him an example (for the slaves) when calamities befall them.” [1]

Endnotes:
[1]: Taken from Tayseer al-Kareem ar-Rahmaan (p. 613-614) of Imaam as-Sa’dee.

Translated by Abu Suhayl Anwar Wright, 19th of Ramadaan, 1435H

Shaykh Ubayd al-Jaabiree’s Advice to the Salafees in the US 6/8/2014CE – Reflections upon the Hadeeth, “The Believer to the Believer is Like a Building.”

Listen below:

Summarized Translation by Abul-Hasan Malik @RahmaniyyahPub via Twitter

The Shaykh will discuss the hadith of the believers being like one body. From the Hadith in the Sahihayn.  He mentioned that the people of the Sunnah support and strengthen one another.  He mentioned that even with the great distance between us, our news reaches you and your news reaches us.  He mentioned that from the characteristics of the people of the Sunnah is Rifq.  The Shaykh mentioned that from the distinguishing characteristics of the Sunni: 1. they hasten to unite the word of the Muslims the Book and the Sunnah.  The Shaykh mentioned that the characteristics of the people of Sunnah are:

1. Rifq with Sunnis
2. Reminding his brothers.
3. Assisting their brothers.
4. Pointing out the heedlessness of the heedless, making them aware
5. He aids the one who has been transgressed against.

So that they can be one body, even if they are physically at a distance from one another.  If the Sunni finds that a Sunni has made a mistake opposing the book and the Sunnah, the mistake is refuted but his honor is preserved.  However if the mistake comes from an innovator the error is refuted and his honor is not protected.  The people of innovation speak in detail about sincerity, but are vague as it relates to following the Sunnah.  But the people of the Sunnah speak in detail about sincerity as well as following the Sunnah.  From the characteristics of the people of Sunnah is that they advise in that which is between them, so that the person can return.  From them: if someone causes fitnah amongst them they censure him and tell him to fear Allah.  If he returns then he is thanked, but if he is obstinate and persists, then they refute this one.  The word of the people of the Sunnah is one.  He mentioned that the Sunnis are together: one body, like a structure. They strengthen one another.  When a mistake is made by the Sunni in his speech and action, he is to be advised. If he accepts, praise is for Allah.  When the Sunnis warn against the obstinate one, it does not cause division, because their unity/separation is not based on personalities.  The Shaykh ended this with a supplication that Allah strengthen us.  And that Allah aids us in our call to Allah.  He said be patient and work together.  The Shaykh conveyed the Salaams and ended today’s tele-link.

May Allah bless our noble Shaykh Ubayd al-Jaabiri for giving his children here in the US and beyond such a great reminder and advice.

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Part 1: Importance of Proper Etiquette for the Muslim Family

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Part 3: Rights of the Husband Over the Wife

Part 4: Rights of the Wife Over the Husband

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Ettiquettes of Marriage and a Muslim Household Seminar in Cleveland with Umar Quinn

 

NEW AUDIO: Kitab as-Sunnah Seminar in Chicago with Abul-Hasan Malik

Kitaab as-Sunnah Seminar in Chicago with Abul-Hasan Malik – A 5-Part Lecture Series covering the Kitaab as-Sunnah from Sunan Abee Daawood written by the Imām Abū Dāwūd as-Sijistānī [d. 275H] with explanation by Shaykh Aḥmad ibn Yaḥya al-Najmī [1429H] and authentication by the Imām Muḥammad Nāsir al-Dīn al-Albānī [d. 1420H].  Our brother Abul-Hasan Maalik reads through the first lessons of the Kitaab as-Sunnah, which he also translated and published on Rahmaniyyah Press, click the link to download the PDF of Kitaab as-Sunnah.

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Kitab as-Sunnah Seminar in Chicago with Abul-Hasan Malik

NEW BOOK: Benefits from the Introduction to Sahih Muslim explained by Shaykh Muhammad ibn ‘Ali al-Ithyubi

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The Muqaddimah to the Sahih of Imam Muslim contains some of the most important principles found in the creed and methodology of the people of Sunnah and Hadith.  In this illustrious introduction, the author evidences the perils of lying on the Messenger of Allah (peace be upon him), the punishment for those who falsely attribute narrations to him,  the position of the scholars regarding narrating from innovators the way of the Salaf in disparaging and refuting the people of desires.  He also outlines the methods of the Muhaddithun in preserving the tradition of the Messenger of Allah (peace be upon him).

intro-sahih-muslim

The book before the reader includes benefits from the work of Shaykh Muhamamd ibn ‘Ali al-Ithyubi’s explanation of Muslim’s introduction.  In it Shaykh Muhmmad elucidates matters of ‘AqidahManhaj, and the sciences of Hadith – such as al-Jarh wa al-Ta’dil – which demonstrate the great effort of the scholars of Hadith in purifying what has been passed down from the statements and actions of the Prophet of Islam (peace be upon him).  all of this makes the volume a necessary addition to every library containing the classical collections of Hadith, most specifically the Sahih of Imam Muslim.

Shaykh Muhammad Ibn Haadee al-Madkhalee Defends Shaykh ’Abdullaah al-Bukhaaree

[Q]: O noble Shaykh, may Allaah preserve you, there are some people who ascribe to Salafiyyah who chase the students away from and call them to stay away from attending the lessons and sittings of Shaykh ’Abdullaah al-Bukhaaree, so what is your advice?

[A]: Shaykh ’Abdullaah Ibn ’Abdur-Raheem al-Bukhaaree is from the best of our brothers who calls to the Sunnah, upholds it, teaches it and its sciences and books, and also defends it, may Allaah reward him.

As for the one who chases people away from attending his lessons and abstains from them, he will meet Allah the Majestic and Exalted upon the Day of Resurrection.

[The Shaykh quotes the following poetry]:

‘Each one of them will meet Allaah;

And every doer will be recompensed with what they did.’

Our brother, Shaykh ’Abdullaah, we only know of him good, and we only know of him what we just mentioned to you. So the one who takes upon calling to the Sunnah, defending it in the face of those who oppose it and teaching its books, are the likes of this person’s lessons warned from and abstained from?! This shows what the one who said this conceals; it shows that he has something within him. For indeed the one who conceals something, it is a must that it eventually appears upon his face and upon the slips of his tongue. So do not turn to the one who said this, nor pay any attention to him and do not turn to his speech. I do not think this one is a sincere adviser to our youth, and Allaah knows best.

Translation by Abu Suhayl Anwar Wright

Clarification from Abdul-Wali Nelson Concerning the Secretly Recorded Conversation

بسم الله الرحمن الرحيم

الحمد لله رب العالمين  و الصلاة و السلام وعلى أشرف الانبياء و المرسلين نبينا محمد و على آله و صحبه و سلم و بعد

Allah said,

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

Our Lord! We have wronged ourselves. If You do not forgive us, and do not bestow upon us Your Mercy, we shall certainly be of the losers.” [Soorah al-A’raf 24]

1. The reason for writing this clarification is due to some remarks made during a personal and private conversation between me and Ismael Beaumont, a current student in the University of Madīnah, connected to Abdul-Haqq Baker and Masjid Ibn Taymiyah (Brixton) England. Ismael Beaumont deceitfully was involved in recording me during a heated and contentious conversation. The audio from this exchange was then spread via the internet in an attempt to defame my character.

During that conversation, I became angry and used speech and conduct which was not appropriate for a Muslim, especially one who has studied.  I turn to Allah in repentance and ask Allah, the Most High, to pardon and forgive me for my shortcomings.

Allah said,

رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَا‌ۚ

Our Lord! Do not punish us if we forget or fall into error.” [Soorah al-Baqarah 286]

And Allah said,

وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ

And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.” [Soorah Aal-Imran 135]

2. This conversation was a result of several events which took place over the past couple of months in Madīnah, where Ismaeel had attempted to bully some of the salafi students from the West, both physically and verbally, causing much chaos and confusion.  This is a result of them refuting his erroneous positions and conveying the words of the scholars against Halabee, Hajooree and Brixton Mosque.

3. The love and concern that I have for our Salafī brothers and their wellbeing, made me upset and angry, causing me to react in this manner. Regardless of this, I acknowledge that there is no excuse for using this type of speech and conduct.

Allah said,

إِذَا مَسَّہُمۡ طَـٰٓٮِٕفٌ۬ مِّنَ ٱلشَّيۡطَـٰنِ تَذَڪَّرُواْ فَإِذَا هُم مُّبۡصِرُونَ

When an evil thought comes to them from Satan, they remember Allah, and indeed they then see aright.” [Soorah al-A’raf 201]

4. I will briefly mention the history of some of the events that led up to the conversation, so that one might understand the seriousness of our issues with Ismael Beaumont, since he has decided to broadcast this affair.  All of these events are taken from written accounts, which were documented and witnessed by trustworthy individuals.

I – Ismael physically grabbed our beloved brother Usamah Hayles, pushed and swiped him in the face attempting to remove his headscarf, removing his own clothes to fight him (Usamah) inside of the noble Faculty of Hadith in the city of Madīnah.

II – While Usamah was in the parking lot of the Faculty of Hadith, Ismael came from behind him while he was unaware, and attempted to attack him, pushing him backwards with severe force.

III – His attack on Usamah in the prayer area of the Faculty of Hadith, where he head-butted him, shoved him, continuously poked his index finger in Usamah’s cheek  and threatened to drag him outside, pulling him by his clothes, ripping his headscarf and kufi off of his head and throwing them on the ground.  He then went on to take his mobile phone from him and attempted to leave with it. However, Usamah reminded him that he was stealing, so he threw it at him.

IV -Usamah’s attempt to advise Ismael which led to Ismael’s associate, Abdul Hakeem (Fingers), poking Usamah in the chest outside of the Faculty of Hadith, threatening him to come around the corner of the building in order to fight him.

See below for Usamah Hayles’s actual testimony.

5. All of this aggressive behavior from Ismael followed his refusal to go with Usamah and others to sit with Shaykh Muhammad bin Haadee for advice on a matter pertaining to Ismael’s connections with Brixton Masjid and the Hajurites and their associates.  In addition to the physical violence against some of our Salafī brothers in Madīnah, Ismael has resorted to attacking some of our Salafī brothers in the UK verbally with insults by way of social media.

6. One should not be fooled by Ismael Beaumont’s shenanigans and his evil attempt to undermine the Salafīs through social media by spreading a private conversation and that which I said out of anger.  Ismael was involved in the taping of our conversation without prior permission, which is evident from the audio. This in itself is a betrayal of trust, as the Prophet (sallallaahu ‘alayhi wa sallam) said,

“Whoever deceives us is not from us.” Reported by Muslim Hadith #101

Shaykh Muhammad Saeed Raslaan (may Allah preserve him) stated,

 

“If you record a conversation without the permission and knowledge of the caller, then this is deception and trickery. And if you were to spread this it is an even greater form of deception and dishonesty.”

http://www.youtube.com/watch?v=1EhKlFY-TCQ

Add to that the fact that the brother Ismael clearly mentioned during the conversation that my inappropriate language was a shortcoming; however, they hastened to spread it all over the world via the internet.

7. I call Ismael to ponder over the statement of Allah in Surah Nur:

إن الذين يحبون أن تشيع الفاحشة في الذين آمنوا لهم عذاب أليم في الدنيا و الآخرة

Verily, those who like that Faahisha be propagated among those who believe they will have a painful torment in this world and in the Hereafter.” [Soorah an-N0or 19]

Ibn Katheer (may Allah have mercy upon him) said about this verse: “This is the third admonishment for whosoever hears some evil speech, retains it to memory and then begins to speak about it, that he should not indulge in this nor should he spread or propagate it.” (See Umdat Tafsir 2/649).

And I also remind Ismael of the saying of the Messenger of Allah (sallallaahu ‘alayhi wa sallam),

“Whoever searches for the errors of his brother, then Allah will follow his errors. And if Allah follows his errors, He will expose him even if he was inside his home.” Reported by At-Tirmithi and declared saheeh by Shaykh al- Albaanee in saheeh at- Tirmithi, Hadith #2031

Not to mention that, when I first heard of some of these incidents a couple of months ago, I immediately tried to contact Ismael by telephone to advise him, but he did not answer.  I then met his associate, Abdul Hakeem, when I traveled to Madīnah and I sat with him and advised him to take the affairs to the Scholars and not take the matter into their own hands.  I also informed him (Abdul Hakeem) after he blatantly lied to me and said that he was not a supporter of Brixton Masjid, that if he was indeed upon the truth, Allah will eventually make it clear.  I advised him to be patient and reminded him of some of the people of the past who were put to trial and lied upon.

However, Ismael Beaumont, Abdul Hakeem and their associates’ positions have been made clear and what they are upon is evident, since they have allied themselves with the heads of Brixton Masjid and Yahya al-Hajuri.

Lastly, I ask Allah to forgive us for our short comings and wrong doings. Indeed Allah is All Forgiving, The Most Merciful.

Written by,
Abdul Wali Nelson
Wednesday March 19th 2014

The Testimony of Usamah Hayles:

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Shaykh Muhammad Ibn Haadee al-Madkhalee: You Want to Save Him, But He wants to Revile You by Saying: You Have Nothing but Refutations!

The Noble Scholar, al-’Allaamah Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – said,

ibnhadi

“So this is the obligation upon us with regards to him.  Whenever he refutes to clarify the error and to decrease the numbers of those who fall into it and to have mercy upon the one who has erred so that no one else will follow him in that error, then his right upon us is that we honour him, not that we revile him for it.

Now the opposite occurs in these days.  The refutations are not widely spread amongst many of the people!  Instead, war is waged against the correct Sharee’ah legislated refutations, which clarify the truth and guide the creation to the command of Allaah the Blessed and Most High!  ‘They do not have anything but refutations, refutations, refutations, refutations, refutations,’ they give utterance to this speech!!

And they do not realize that these refutations:

  • Safeguard the Religion of Allaah;
  • Protect the creation of Allaah.

So the Religion of Allaah is safeguarded from distortion, and the creation of Allaah are protected from falling into what?  Into the tahreef (distortion) of the corrupt individuals and into the blunders and into following the swindlers.

So if these people (i.e. who criticize the refutations) knew the reality: the advantages and benefits that result from the refutations, they would not utter such speech.

Due to this, the people who have the largest share in this topic are the Scholars.  Due to that, they have carried out this obligation by themselves with the best undertaking.  So you will find their refutations upon the people of error, falsehood and desire from the earliest days and they have books written in that regard.

Rather, many of the books of ’aqeedah (creed) authored by Ahlus-Sunnah were only written due to the deviation of the people of innovation.  So there was a need to clarify the Sunan in all of these issues and positions and to refute whosoever opposed them.

The Difference Between Sincere Advice and Revilement - al-Haafidh Ibn Rajab al-Hanbalee (d.795H)
The Difference Between Sincere Advice and Revilement – al-Haafidh Ibn Rajab al-Hanbalee (d.795H)

Therefore, the right of these people who write Sharee’ah legislated refutations is that they be honoured, respected and venerated, not that they be reviled.  So they have acted charitably towards us by safeguarding for us our Religion and safeguarding us, but we have acted in an evil manner towards them by reviling them and defacing their images and reputations and by running the people away from them.  So this, by Allaah is an unjust recompense.  So the likes of him and the likes of you are as the speaker said, “I want him to live, but he wants me to be killed.”

So you want for him to be safe from falling into deviation and going astray, but he wants to fight you by reviling you amongst the people and defacing your reputation and running the people away from you by saying, “They have nothing but refutations!”  It is as if refutations are now thought of as unfounded and disgraced!  We ask Allaah for protection and safety.” [1]

Notes:

[1]: Taken from the fourth lesson of Shaykh Muhammad Ibn Haadee’s explanation of the book, al-Farq baynan-Naseehah wat-Ta’yeer, of Ibn Rajab (d.795H), which was part of the sessions conducted at the eleventh religious seminar held at the ’Utbah Ibn Ghazwaan mosque in Dammam, Saudi Arabia.

Translation by Maaz Qureshi

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Benefits from the Sharee’ah of al-Ajurry – Abu Abdillah Hasan as-Somali – 1 MP3

Hold On To The Sunnah With Your Molar Teeth – Abul-Hasan Maalik ibn Aadam – 3 MP3 set

Human Engineering – Abu Muhammad Taalib Abdullah – 1 MP3

Many People are Exposed during the Times of Fitnah – Abu Abdillah Hasan as-Somali – 1 MP3

Order Good and Forbidding Evil – Jum’ah Khutbah – Abu Hafsah Kashiff Khan – 1 MP3

Siyaanat-us-Salafi (Protecting the Salafi) from the Whispers and Deceptions of Ali al-Halabi – Abu Suhayl Anwar Wright – 1 MP3

Teaching Our Kids the Importance of Islamic Education – Abu Muhammad Taalib Abdullaah – 1 MP3

The Path to Proper Tarbeeyah (Islamic Education and Cultivation) – Abu Muhammad Taalib Abdullaah – 2 MP3 set

The Role of the Muslim Woman in Society – Abu Muhammad Taalib Abdullaah – 2 MP3 set

The Special Characteristics of the Salafi Woman – Abu Abdillah Hasan as-Somali – 1 MP3

The Struggle to Stay Upon the Straight Path – Jum’ah Khutbah – Abu Muhammad Taalib Abdullaah – 1 MP3

This is My Straight Path So Follow It – Abu Hafsah Kashiff Khan – 6 MP3 se

Who are the Successful – Jum’ah Khutbah – Abu Abdillah Hasan as-Somali – 1 MP3

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Human Engineering – Abu Muhammad Taalib Abdullah – 1 CD

Order Good and Forbidding Evil – Jum’ah Khutbah – Abu Hafsah Kashiff Khan – 1 CD

Siyaanat-us-Salafi (Protecting the Salafi) from the Whispers and Deceptions of Ali al-Halabi – Abu Suhayl Anwar Wright – 1 CD

Teaching Our Kids the Importance of Islamic Education – Abu Muhammad Taalib Abdullaah – 1 CD

The Role of the Muslim Woman in Society – Abu Muhammad Taalib Abdullaah – 2 CDs

This is My Straight Path So Follow It – Abu Hafsah Kashiff Khan – 6 CDs

Who are the Successful – Jum’ah Khutbah – Abu Abdillah Hasan as-Somali – 1 CD

Many People are Exposed during the Times of Fitnah – Abu Abdillah Hasan as-Somali – 1 CD

Benefits from the Sharee’ah of al-Ajurry – Abu Abdillah Hasan as-Somali – 1 CD

The Special Characteristics of the Salafi Woman – Abu Abdillah Hasan as-Somali – 1 CD

The Path to Proper Tarbeeyah (Islamic Education and Cultivation) – Abu Muhammad Taalib Abdullaah – 2 CDs

The Struggle to Stay Upon the Straight Path – Jum’ah Khutbah – Abu Muhammad Taalib Abdullaah – 1 CD

Advice of Imaam Muqbil Ibn Haadee al-Waadi’ee (d.1421H) to Pray the ’Eed Prayers with Ahlus-Sunnah

[Q]: We are youth of Ahlus-Sunnah from the city of Baytul-Faqeeh.  We do not have a musallaa (place of Prayer) for ourselves in which we may pray the ’Eed Prayer.  However, there is a common musallaa within the city and the khateeb (speaker) is a Soofee and there are others there who are Surooriyyeen.  Due to that, we travel to a neighbouring town that is five kilometers away from us.  Due to this, we find criticisms from some of our brothers who say, ‘This is considered splitting up the unity of the Muslims.  So what is your instruction concerning that?  May Allaah preserve you.

tamayyuz[A]: That which we advise with is at-Tamayyuz (being distinct and clearly distinguished).  So how can you pray behind a Soofee who propagates his Soofiyyah?!!  And the Messenger (sallallaahu ’alayhi wa sallam) said, “Whosoever from amongst you sees an evil, then let him change it with his hand.  So if he is unable to do that, then let him speak out against it with his tongue.  So if he is unable to do that, then let him hate it within his heart.  And that is the weakest of eemaan (faith).” [1]

And safety from fitan (trials, tribulations) comes through keeping a distance from the innovators and remaining near beneficial knowledge and calling to Allaah.  This is what is required.  May Allaah bless you.

As for those who discourage you from this, then they are either infiltrators amongst Ahlus-Sunnah from the Ikhwaanul-Muslimoon, or they are from Ahlus-Sunnah, but they are not familiar with the plots of the hizbiyyeen (biased partisans).

So we advise all of Ahlus-Sunnah to make themselves clearly distinguished and distinct (tamayyuz) with regards to the ’Eed Prayers, the Jumu’ah Prayers and the rest of the Prayers that take place within the mosque and outside of it.  At-Tamayyuz is absolutely necessary.  After that, the people will come if Allaah so wills, as long as you select a khateeb (speaker) who has benefited in knowledge to the extent that he can benefit the people and he has wisdom.  The people will come, with the permission of Allaah, and pray with you and abandon that Soofee.

So I raise a complaint to Allaah with regards to these brothers of ours from Ahlus-Sunnah.  He may be a Sunnee, one who loves goodness, but he says the likes of this!!  Leave alone those who say this.  Allaah says,

Had they gone forth with you, they would not have increased you except in confusion, and they would have been active amongst you.” [Sooratut-Tawbah 9:47]

So we keep a distance from the innovators and from those who have diseased hearts.  And we establish the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).  And Allaah the Glorified and Exalted says in His Noble Book,

And keep yourself patient by being with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever in neglect.” [Sooratul-Kahf 18:28]

So we are not concerned in the least with the speech of the innovators.  They will not be pleased up until you become innovators like them.  So from the beginning of the affair, we have isolated ourselves from the innovators and we continue to isolate ourselves from the innovation.  And Allaah is One from Whom aid is sought. [2]

Endnotes:

[1]: Related by Muslim (no. 49), Aboo Daawood (no. 1140), Ibn Maajah (no. 4013) and an-Nisaa‘ee (8/111).

[2]: Refer to the audio cassette: As‘ilah min Baytil-Faqeeh of Muqbil Ibn Haadee.

Translation by Maaz Qureshi

DETROIT CONFERENCE: This is My Straight Path, So Follow it, and Follow Not (other) Paths, for they will separate you away from His Path

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Save the Date for the next Detroit Conference: This is My Straight Path, So Follow it, and Follow Not (other) Paths, for they will separate you away from His Path  with our noble brothers, Hasan as-Somali, Anwar Wright, and Telelinks with Ulama.  The event will be broadcast live on Sunnahpublishing.net/live, inshaa’ Allaah.

Is it from the Sunnah to appoint an Ameer in Da’wah?

Shaykh Muqbil Ibn Haadee al-Waadi’ee
– rahimahullaah –

For additional benefit, refer to the previous article: Appointing a Person as an Amir and Returning to Him When Differing Occurs – al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee.

tuhfah[Q]: If a group of the youth agreed to work together for da’wah in a particular place, is it upon them to have one responsible over them who must be obeyed?

[A]: There is no problem that they place one responsible (over them) but he is not called Ameer; this is because the Ameer is only appointed during a journey, except if it is the Ameerul-Mu‘mineen who is the leader of the Muslims (i.e. ruler of the Muslim land) or the one who the Muslim ruler places in charge. So as for them calling this one Amir, then no! Also, if he is placed as responsible over a particular task, then he should remain within the limits of that, and if he opposes the Book of Allah or the Sunnah, then Allaah the Mighty and Exalted says in His Noble Book,

And in whatsoever you differ the decision thereof is with Allaah.” [Sooratush-Shooraa 42:10]

And He says,

And if you differ in anything then return it to Allaah and His Messenger if you truly believe in Allaah and the last day.” [Sooratun-Nisaa‘ 4:59]

 However, if a person who is trustworthy is available and the funds for the da’wah were placed for him to look after, or if there is a person who teaches, possessing insight (i.e. in Allaah’s Religion) and he became in charge of teaching and likewise a person who has experience and insight in calling to Allaah, then this is no problem. And again he is not to be called an Ameer, however he is responsible within the limits of his responsibility. But if he comes with something opposing the Book and the Sunnah one does not listen to him or obey him.

As for what the hizbiyyoon do, those who are people of hidden secrecy, every five (years) they have an Ameer and they do not acknowledge except themselves, nor do they acknowledge anyone else from those upon that da’wah. It continues like this until it ends at the unknown Ameer. Just like the Saahib as Saraadib who the Raafidah claim (to exist), whom Ahlus-Sunnah have said regarding him: (Shaykh quotes the following poetry),

“Has not the time come for the Phantom to give birth to

The one whom, because of your ignorance,

you have charged him over your affairs,

but has yet to come.

(But it is only that) your intellects are ruined

Because you’ve created a third (fabricated superstition) after the Griffin and Ghoul.[1]

So beware, beware of blind following; because individuals first start by having good thoughts about a person, then afterwards, there is no word except that of the Shaykh! No, rather the word is what Allaah said and what the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said.

Allaah says,

Follow what has been sent down unto you from your Lord and follow not any awliyaa‘ (close friends and protectors) besides Him. Little do you remember!” [Sooratul-l A’raaf 7:3]

Because indeed it has led some people to blind follow and they defend innovations just as done by some Ikhwaanul-Muslimeen. They defend the innovator Hasan al-Bannaa who used to make tawaaf (circumambulation) around the graves, and used to stand for the Messenger of Allaah (sallallaahu ’alayhi wa sallam) celebrating the Mawlid (the birthday of the Prophet), and the one who called to unity between the Shee’ah and Ahlus-Sunnah, and this is all present in the books of the Ikhwaanul-Mufliseen (the bankrupt brotherhood!).

If you say to them, such and such matter is not permitted by the Islamic legislation, one of them will reply to you: But the Shaykh said, or the Ustaadh said. Rather, one of them said (in poetry),

“Indeed the Ikhwaan have a tower

Everything in it is hasan (lovely)

Do not ask who built it

Indeed it is al-Bannaa Hasan (i.e. literally the builder, Hasan; intending the founder of the Ikhawaanul-Muslimeen: Hasan al-Bannaa).”

So with them, democracy is something good, likewise elections are something good, and hizbiyyah and unity between the Sunnah and Shee’ah, and having a Christian secretary. And the Lord, the Mighty and Majestic says in His Book,

O you who believe, take not as your Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse.” [Soorah Aali-’Imraan 3:118] [2]

Endnotes:

[1]: (TN): The Raafidah claim to be waiting for Saahib as Saraadib (the companion of the basement) who they claim name is Muhammad Ibn Hasan, the 12th Imaam, and they claim he is the Mahdee who is waiting to appear in the last days. He supposedly is alive now and issues fataawaa for the Shee’ah and his so called ambassadors relay these fataawaa to the people after taking money from them that they claim to deliver to him!!!

[2]: Taken from Tuhfatul-Mujeeb (p. 168-169) of Shaykh Muqbil al-Waadi’ee.

Translation by Anwar Wright

The Ruling on Combining the ’Ishaa‘ Prayer with the Maghrib Prayer at the Time of Maghrib

al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

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[Q]: Is it permissible for them (in Britain) to combine the ’Ishaa‘ Prayer with the Maghrib Prayer at the time of Maghrib? This is because the time of Fajr there is 3:00AM and the time for breaking fast is 9:30PM at night, and ’Ishaa‘ is at 11:00PM at night?

[A]: There is no problem with that, if Allaah wills, and I have already answered the like of this matter in many sittings, by way of this website (i.e. Miraathul-Anbiyaa‘) and other than it. It has been authentically reported upon the Prophet (sallaallaahu ’alayhi wa sallam) that while in al-Madeenah he combined between the Dhuhr Prayer and ’Asr Prayer and between the Maghrib Prayer and ’Ishaa‘ Prayer at the time of the first of the two Prayers. He prayed Dhuhr and ’Asr as eight raka’aat (i.e. he did not shorten the Prayers but rather just combined as he was residing locally in al-Madeenah) and he prayed Maghrib and ’Ishaa‘ as seven raka’aat (i.e. three for Maghrib and four for ’Ishaa‘).

When Ibn ’Abbaas (radiyallaahu ’anhu) was asked about why he (i.e. the Messenger of Allah) did this, he said, “This was as to not place a hardship upon his Ummah.” [1] And according to what you described in your question, then this is a hardship, and to remove that hardship is by combining the two Prayers at the time of the first of the two. You can pray Maghrib then pray ’Ishaa‘ (right after). Also there is no problem that you pray what is easy for you from the Taraaweeh Prayer. This is because the time for the ’Ishaa‘ Prayer became earlier, as its time became along with the time for Maghrib Prayer. Meaning, the time for Maghrib Prayer also became the time for ’Ishaa‘ Prayer (i.e. because of the intention of combining the two). Or you can pray the Taraaweeh Prayer in your homes. You must not quarrel over this.

Endnotes:
[1]: Related by Muslim (no. 705).

Translation by Abu Suhayl Anwar Wright

Shaykh Rabee’ Ibn Haadee al-Madkhalee on Affiliating with as-Salafiyyah

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee' to the Youth
The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth

[Q]: Noble Shaykh, is it sufficient for the one who follows the Sunnah to just call his self a Muslim or must he add to that another name, meaning Salafee?

[A]: Why are not the likes of these questions asked all the time regarding being Ash’aree for example or Maatureedee or Teejaanee or Marghanee or Naqshabandee or Sahrawardee; you find hundreds of paths (of deviation and misguidance) and there is never a problem with that. The reason is, it is as if these are correct with these people and there is no objection to them. The apparent from the one on all these misguided paths is that he is a Muslim (as well) and there is never an objection (to these names). It is as if they see it to be correct and there is never any objection, except with the word: Ahlul-Hadeeth, except with Salafiyyeen.

Ok, what do the words Teejaanee, Naqshabandee or Sahrawardee entail? They entail Hulool and Wahdatul-Wujood (belief that Allaah enters His creation and that Allah becomes one with His creation) and they entail Shirk, kufr (disbelief) and various types of misguidance. As for the word Salafee, what does it entail?

Put the words to the side (for a minute), what is important now is the meanings. What does the word Salafiyyah and Ahlul-Hadeeth entail; do they carry and falsehood?

I ask you all now and you are in front of me, the People of Hadeeth, do you find that they carry any falsehood or call to falsehood? So long as this reality is correct (i.e. that Salafiyyah and Ahlul-Hadeeth do not entail falsehood) then the word is correct and there is no disputing in regards to the words.

However, these (who dispute that) are the people of  fitnah (trial, tribulation) and the people who stir up trouble and they only seek to cause trouble upon the truth that this word carries. So know the plots and attacks of the people of fitnah and innovation and continue upon using the word Ahlul-Hadeeth and Salafiyyeen because they are the truth.

Ibn Taymiyyah (d.728H) said that it is incumbent to affiliate with Salafiyyah. If you affiliate with Salafiyyah you do not affiliate with a specific person or the methodology of a specific person and you are not affiliating with innovations, rather (by this) you only affiliate with the Companions and the virtuous generations who were upon guidance by the testimony of the Messenger of Allaah (sallallaahu ’alayhi wa sallam),

“The best of the people is my generation then those who follow them and then those who follow them. Then there will come after them a people who will give testimony when not asked to do so, and they will vow but not fulfill it and obesity will become abundant in them.” [1]

So therefore you affiliate with these generations in which the Messenger (sallallaahu ’alayhi wa sallam) testified to their goodness. Rather, Allaah testified to their goodness,

You are the best nation to be raised up from Mankind, you command the good and forbid the evil.” [Soorah Aali-’Imraan 3:110] [2]

Endnotes:

[1]: Saheeh: Related by Aboo Daawood (no. 4657), at-Tirmidhee (no. 2222) and Ahmad in al-Musnad (no. 19405).  It was authenticated by al-Albaanee in Silsilatus-Saheehah (no. 1845).

[2]: Refer to al-Lubaab (p. 102-103) of Rabee’ al-Madkhalee.

Translation by Abu Suhayl Anwar Wright

Appointing a Person as an Amir and Returning to Him When Differing Occurs – al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee' to the Youth
The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth

Appointing a Person as an Amir and Returning to Him When Differing Occurs – The noble Scholar, al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee was asked about a group of people who come together for the purpose of da’wah and appoint an Amir (leader) for themselves who they can refer to when differing occurs and they agree that whosoever disobeys him is not from them and that he is sinful. Translation by Abu Suhayl Anwar Wright

Appointing a Person as an Amir and Returning to Him When Differing Occurs

AUDIO: Lessons from Sullam al-Wusool of Imaam Haafidh al-Hakamee by ’Abdul-Ilaah Lahmaamee Part 1

As a part of the Guidance of the Salaf in Ramadhaan Conference our dear brother ‘Abdul-Ilaah Lahmaamee will be reading the beneficial work by the Shaykh al-‘Allaamah Haafidh al-Hakamee (Rahimahullaah)

Here is the Audio from the 1st Class:

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Please visit this Page below for more of the Philadelphia Ramadhaan Conference Audios:

Guidance of the Salaf in Ramadhaan Conference

 

Shaykh Muhammad Ibn Haadee al-Madkhalee Disproves the False Principle: Do not Refute Them Until you Know What They Meant

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ibnhadi[Q]: This questioner says: We have heard those who ascribe to as-Salafiyyah have formed a principle in refuting the innovator, “Do not refute him up until you know what he meant and up until you are a Scholar and so on.”  So what is the response to this?

[A]: I say: As for knowledge being a condition for the refutation, then yes.  You heard about it not too long ago.

As for the statement that you cannot refute someone up until you know what he meant, then this is speech which is in need of further detailed speech.

If his statement is apparently falsehood, then I must ask him about what he meant?!  He is only to be asked about something that is ambiguous.  As for that which is clear falsehood, then it is necessary to refute it.

If you are from those who are fit to refute and you are asked about that, or it has been obligated upon you, such that there is no one else to absolve you of this task, then it is obligatory upon you to clarify.  And we have not been commanded to investigate into the meanings of the people.  We have been commanded to take the people at face value.  The Prophet (sallallaahu ’alayhi wa sallam) said,

“I am only a human being, and you people have disputes. May be someone amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favour according to what I hear. Beware! If ever I give somebody something of his brother’s right then he should not take it as I have only, given him a piece of Fire…” [1]

And he (sallallaahu ’alayhi wa sallam) said to Usaamah Ibn Zayd (radiyallaahu ’anhumaa),

“Did you tear open his heart?”

This was when the man stated that there is no one worthy of worship besides Allaah, but Usaamah killed him, as Usaamah had been standing over him with the sword, so he killed him.  Usaamah replied,

“He only said it as a means of seeking protection.”

The Prophet said,

“Did you tear open his heart?” [2]

So he did not know what was inside the man’s chest and he was not held responsible for it.  He was held responsible for what was apparent.  And ’Umar (radiyallaahu ’anhu), the Leader of the Believers, said, as occurs in al-Bukhaaree,

“During the time of Prophethood, people accepted the Revelation.  As for now, then the Revelation has ceased…”

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) had died.

“We only take the people at face value.  We bring close and favour the one who manifests goodness in front of us.  And we dismiss and distance ourselves from the one who manifests evil in front of us,” or as he – rahimahullaah – said. [3]

So we have not been commanded to investigate into the intended meanings.  Whosoever has speech that is falsehood, then falsehood must be refuted.  And if he is ignorant and he says, “I meant such and such, but I erred in the expression,” we reply, ‘The praise is for Allaah.  Therefore, you have corrected yourself.  So it is not permissible for anyone, from this point onwards, to follow you in that falsehood now that you are aware of it.’

So now you – O critic – have benefited the people firstly and him (i.e. the speaker of falsehood) secondly.

This speech (i.e. that you cannot refute someone up until you know what he meant) is incorrect.” [4]

Endnotes:

[1]: Related by al-Bukhaaree (no. 2291), Muslim (no. 3237), Aboo Daawood (no. 3115), Ibn Maajah (no. 2310), at-Tirmidhee (no. 1256), an-Nisaa‘ee (no. 5683) and Ahmad in al-Musnad (no. 26016).

[2]: Related by Muslim (no. 140) and Aboo Daawood (no. 26430).

[3]: Related by al-Bukhaaree (no. 2498) and Ahmad in al-Musnad (no. 288).

[4]: Taken from the recorded gathering entitled, “Thawaabit ’Aadoo ilat-Tashkeek feehaa.”

Translation by Maaz Qureshi

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 3

Benefit: How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from Majmoo'ul-Fataawaa (15/330).
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).

“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”

Important Note:

lummBefore moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works. However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.

In the third and final part of this series, we present the essay of the noble Scholar, the Imaam of al-Jarh wat-Ta’deel in our times, al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah.  So let us move on, in haste, to the words of the Shaykh…

What is the Ruling in Islaam Concerning Testing the People of Desires and Other Than Them?

The Imaam, the Mujaahid, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaahu ta’aalaa said,

الحمد لله، والصَّلاة والسَّلام على رسُول الله، وعلى آله وصحبه، ومن اتَّبع هداه

So there is an abundance of speech surrounding the issue of testing the individuals from the people of desires and other than them.  So I saw that it was obligatory to clarify the ruling of Islaam concerning it, relying upon the Qur‘aan and the Sunnah and the positions and statements of the Imaams of Islaam and the Sunnah concerning this affair, so that the Muslim could be upon clear insight and proof about the affair.

As for the Qur‘aan, then Allaah the Exalted said,

O you who have believed, when the believing women come to you as emigrants, examine them. Allaah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful (wives) for them, nor are they lawful (husbands) for them.” [Sooratul-Mumtahinah 60:10]

As for the Sunnah, then the Messenger of Allaah (sallallaahu ’alayhi wa sallam) tested the slave girl.  He said to her, “Where is Allaah?”  She replied, “Above the heavens.”  He said, “Who am I?”  She replied, “You are the Messenger of Allaah.”  So he said to her master, Mu’aawiyah Ibnul-Hakam as-Sulamee, “Free her, since she is a Believer.” [1]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said,

“So when a person wants to accompany a Believer, or a Believer wants to accompany someone, but immorality has been mentioned about him and it is said that he has repented from it, regardless of whether what said was true or false, then he must test the person with that which will make his immorality or righteousness apparent.  Likewise, when he wants to grant someone leadership, he must test him, as ’Umar Ibn ’Abdul-’Azeez commanded his servant to test Ibn Abee Moosaa.  So the servant said to him, “Indeed, you know my status with the Leader of the Believers.  So how much will you give me if I were to suggest you as a leader to him?”  So he gathered a large amount of wealth for him.  So ’Umar knew that he was not fit for leadership.  Likewise is the case with social dealings.  And likewise is the case with servant boys and owners about whom it is known or about whom it has been said that they indulge in immorality.  So when a man wants to buy him, he must test him, since the effeminate male is like the prostitute and his tawbah (repentance) is like her tawbah.  And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.” [2]

So these tests are warranted for the one who does not dispute with the people of truth and he does not ally himself with the people of falsehood.  So what about the people of falsehood themselves and the one who does dispute with the people of truth and he allies himself with the people of falsehood?

And as for the Salafus-Saalih who acted upon the Book and the Sunnah, then they made the test (imtihaan) the gauge by which they distinguished between Ahlus-Sunnah and the people of innovation and desires and between the trustworthy individuals from the narrators of hadeeth and the liars, the heedless and the weak ones.  So from the Imaams from whom the imtihaan has been quoted are:

Imaam Muhammad Ibn Seereen (d.110H) – rahimahullaah,

“Indeed, this knowledge is Religion.  So look from whom you take your Religion.” [3]

And he – rahimahullaah – also said,

“They did not used to ask about the isnaad (chain of narration).  So when the fitnah (trial, tribulation) occurred, they said, ‘Name to us your men.’  So look to Ahlus-Sunnah and take their hadeeth.  And look to the people of innovation and do not take their hadeeth.” [4]

So even though Ahlul-Hadeeth narrated from the people of innovation with conditions, from them was truthfulness, proficient memorization and trustworthiness, but the affair of al-imtihaan did not cease to be utilized by them.  And they did not distinguish between Ahlus-Sunnah and the people of innovation, except by studying the conditions of the men and testing them through the methods that are well known to the people of knowledge.

And al-’Allaamah ’Abdur-Rahmaan Ibn Yahyaa al-Mu’allimee (d.1386H) – rahimahullaah – said in his book, ’Ilmur-Rijaal wa Ahammiyyatuhu, whilst he was speaking about al-Jarh wat-Ta’deel,

“Then came the time of the atbaa’ut-taabi’een (i.e. the third righteous generation of Muslims).  So the weak narrators, the heedless ones, the liars and the heretics became abundant.  So the Imaams embarked upon clarifying the conditions of the narrators and declaring the falsity of that which was not confirmed.  So no land remained from the lands of the Muslims, except that there was a group of Imaams therein testing the narrators and trialing their conditions and the conditions of their narrations and following up their movements and their moments of inactivity and openly proclaiming to the people the ruling upon them.” [5]

And he – rahimahullaah – said,

“Ways to test the narrators:

And the Imaams had ways to test the narrators.  From them was looking into the condition of the narrator (raawee) with regards to his safeguarding the acts the obedience and remaining away from disobedience and asking the people who knew him.

Al-Hasan Ibn Saalih Ibn Hayy said, ‘When we wanted to write from a man, we would ask about him up until it would we said, ‘Do you want to marry him off?” [6]

And from the ways of testing is that when he narrates ahaadeeth from a Shaykh who is living, to ask that Shaykh about these ahaadeeth.

And an example of this is the statement of Shu’bah (d.160H) who said, “Al-Hasan Ibn ’Amaarah said: al-Hakam informed me from Yahyaa Ibnul-Jazaar of seven ahaadeeth from ’Alee.  So I asked al-Hakam about those.  So he replied, “I have not heard anything from them.” [7]

And from the ways of testing is when he narrates from a Shaykh who has already died.  So it must be said to the narrator: When were you born?  And when did you meet this Shaykh?  And where did you meet him?  Then compare between his answers and what has been documented about the death of the Shaykh from whom he claims to be narrating and the place of his residence and the histories of his travels.

An example of this is what has come from ’Afeer Ibn Ma’daan that ’Umar Ibn Moosaa Ibn Wujayh narrated from Khaalid Ibn Ma’daan.  ’Afeer said, ‘So I said to him, “In which year did you meet him?”  He replied, “In the year 158H, during the military expeditions to Armenia.”  I said, “Fear Allaah O Shaykh!  Do not lie.  Khaalid died in the year 154H. [8] I say to you additionally that he did not travel in a military expedition to Armenia.” [9]

And from the ways is to listen to the narrator of ahaadeeth from mashaayikh who have died.  And then present these ahaadeeth to the trustworthy narrators who narrate from these mashaayikh.  Then look to see if this narrator differs individually with something from their narrations, or opposes them, or adds onto them or omits something from them.  So you will find them saying in the books of al-Jarh (disparagement, criticism), “He differed individually from the trustworthy narrators.” And, “There are manaakeer (rejected narrations) in his hadeeth.”  And, “He errs and mixes up narrations,” and the likes of that. [10]

Imaam Ahmad Ibn ’Abdullaah Ibn Yoonus (d.227H) – rahimahullaah – said,

“Test the people of al-Mawsil with Mu’aafaa Ibn ’Imraan.  So if they love him, then they are Ahlus-Sunnah and if they hate him, then they are people of innovation.  Likewise, test the people of al-Koofah with Yahyaa.” [11]

Imaam Nu’aym Ibn Hammaad (d.228H) – rahimahullaah – said,

“When you see a person from al-’Iraaq speaking about Ahmad, then doubt his Religion.  And if you see a person from al-Khurasaan speaking about Ishaaq Ibn Raahawayh (d.238H), then doubt his Religion.  And if you see a person from al-Basrah speaking about Wahb Ibn Jareer, then doubt his Religion.” [12]

And Ja’far Ibn Abee ’Uthmaan at-Tiyaalisee said: I heard Yahyaa Ibn Ma’een (d.233H) – rahimahullaah – saying,

“When you see a man speaking about Hammaad Ibn Salamah (d.167H) and ’Ikrimah (d.13H) the freed slave of Ibn ’Abbaas (radiyallaahu ’anhumaa), then doubt his Islaam.” [13]

And Imaam ’Alee Ibnul-Madeenee (d.234H) – rahimahullaah – said in his ’aqeedah,

“And if you see a man loving Aboo Hurayrah (radiyallaahu ’anhu) and supplicating for him and asking Allaah to have mercy upon him, then have hope for him to attain goodness and know that he is absolved from innovations.  And if you see a man loving ’Umar Ibn ’Abdul-’Azeez (d.101H) and mentioning his good qualities and spreading them, then know that this will lead to goodness if Allaah so wills.  And when you see a man from the people of al-Basrah relying upon Ayyoob as-Sakhtiyaanee (d.131H) and Ibn ’Awn (d.151H) and Yoonus and at-Taymee and loving them and mentioning their good qualities often and taking them as examples, then have hope that he will attain goodness.  Then after those ones came Hammaad Ibn Salamah and Mu’aadh Ibn Mu’aadh and Wahb Ibn Jareer.  So these ones are a trial for the people of innovation.  And when you see a man from the people of al-Koofah relying upon Talhah Ibn Musrif and Ibn Abjar and Ibn Hayyaan at-Taymee and Maalik Ibn Maghool and Sufyaan Ibn Sa’eed ath-Thawree (d.167H) and Zaa‘idah, then have hope for him.  And after them came ’Abdullaah Ibn Idrees and Muhammad Ibn ’Ubayd and Ibn Abee ’Utbah and al-Muhaaribee, so have hope for the one who praises them.” [14]

And Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah – said,

“When you see a man defaming Hammaad Ibn Salamah, then doubt his Islaam.” [15]

And Imaam al-Bukhaaree (d.256H) – rahimahullaah – said,

“’Ubaydullaah Ibn Sa’eed said: I heard ’Abdur-Rahmaan Ibn Mahdee (d.198H) saying after mentioning a hadeeth, “And when you see a man from al-Koofah mentioning Maalik Ibn Maghool, then trust him.” [16]

And Imaam Aboo Haatim ar-Raazee (d.277H) – rahimahullaah – said,

“When you see a Raazee and other than him hating Abaa Zur’ah (d.264H), then know that he is an innovator.” [17]

And Imaam Ahmad Ibn Asram Ibn Khuzaymah al-Maghfalee (d.285H) – rahimahullaah – said,

“When you see a man from al-Anbaar loving Abaa Ja’far al-Hidhaa‘ and Muthannaa Ibn Jaami’ al-Anbaaree, then know that he is a person of Sunnah.” [18]

And Imaam ’Abdur-Rahmaan Ibn Mahdee (d.198H) – rahimahullaah – said,

“When you see a man from the Hijaaz, loving Maalik Ibn Anas (d.179H), then he is a person of Sunnah,” and he said in the narration of Muhammad Ibn Muslim, “When you see a man from al-Madeenah loving Maalik…” [19]

And Aswad Ibn Saalim – rahimahullaah – said,

“Ibnul-Mubaarak was an Imaam to be followed.  He was from the most steadfast of the people upon the Sunnah.  When you see a man slandering Ibnul-Mubaarak (d.181H) with something, then doubt his Islaam.” [20]

And Aboo Muhammad Ibn Abee Haatim ar-Raazee (d.327H) – rahimahullaah – said,

“Chapter: The one who loves Hammaad Ibn Zayd (d.179H) is worthy of the Sunnah.  Ubayy and Muhammad Ibn Muslim Ibn Muslim narrated to us saying: We heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from al-Basrah loving Hammaad Ibn Zayd, then he is a person of Sunnah.” [21]

And he – rahimahullaah – also said,

“Chapter: A person who passes the trial of Ahmad Ibn Hanbal is worthy of the Sunnah.  Ahmad Ibn Qaasim Ibn ’Atiyyah related to us saying: I heard ’Abdullaah Ibn Ahmad Ibn Shabawayh al-Marwazee saying: I heard Abaa Rajaa‘ – meaning Qutaybah Ibn Sa’eed (d.240H) – saying: When you see a man loving Ahmad Ibn Hanbal, then know that he is a person of Sunnah and Jamaa’ah…”

And he said: I heard Abaa Ja’far Muhammad Ibn Haaroon al-Makhramee, commonly known as al-Falaas, saying,

“When you see a man finding fault with Ahmad Ibn Hanbal (d.241H), then know that he is a misguided innovator.” [22]

And he – rahimahullaah – also said,

“Chapter what is hoped from goodness for the one who loves al-Awzaa’ee (d.157H).  Saalih Ibn Ahmad Ibn Hanbal (d.266H) related to us: Ibnul-Madeenee related to us saying: I heard ’Abdur-Rahmaan – meaning Ibn Mahdee – saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then have hope that he will attain goodness.”

And he said,

“My father related to us: Aboo Ziyaad Hammaad Ibn Zaadaan related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.” [23]

And he – rahimahullaah – also said,

“Chapter: The one who loves Abee Ishaaq al-Fazaaree is worthy of the Sunnah.  My father related to me saying: I heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.”

Ahmad Ibn Salamah an-Naysaabooree related to us: Aboo Qudaamah ’Ubaydullaah Ibn Sa’eed related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree – meaning, with goodness – then trust him.” [24]

And Aboo Ahmad al-Haakim (d.378H) – rahimahullaah – said,

“And when you see a man loving Sufyaan ath-Thawree and Maalik Ibn Anas and Ayyoob as-Sakhtiyaanee and ’Abdullaah Ibn ’Awn and Yoonus Ibn ’Ubayd (d.139H) and Sulaymaan at-Taymee and Shareek (d.177H) and Abul-Ahwas and al-Fudayl Ibn ’Iyaad (d.187H) and Sufyaan Ibn ’Uyaynah (d.197H) and al-Layth Ibn Sa’d (d.175H) and Ibnul-Mubaarak and Wakee’ Ibnul-Jarraah (d.197H) and Yahyaa Ibn Sa’eed (d.198H) and ’Abdur-Rahmaan Ibn Mahdee and Yahyaa Ibn Yahyaa and Ahmad Ibn Hanbal and Ishaaq Ibn Raahawayh, then know that he is upon the path.  And when you see a man saying these individuals are doubtful, then be wary of him, since is not upon the path.” [25]

And Aboo ’Abdullaah Ibn Battah (d.387H) – rahimahullaah – said,

“When you see a man from al-’Ukbar loving Abaa Hafs Ibn Rajaa‘, then know that he is a person of Sunnah.” [26]

And he also said,

“When you see a man from al-Baghdaad loving Abul-Hasan Ibn Bashaar and Abaa Muhammad al-Barbahaaree (d.329H), then know that he is a person of Sunnah.” [27]

And Muhammad Ibn ’Abdur-Rahmaan Ibn Mahdee – rahimahullaah – said,

“Al-Awzaa’ee and al-Fazaaree were two Imaams of the Sunnah.  When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree, then trust him.  They were Imaams of the Sunnah.” [28]

And Abul-Husayn Muhammad Ibn Ibraaheem Ibn Shu’ayb al-Ghaazee at-Tabaree – rahimahullaah – said,

“When you see a Raazee and a Khuraasaanee loving Abaa Haatim and Abaa Zur’ah, then know that he is a person of Sunnah.” [29] [30]

So this is a widely accepted manhaj and a well-known truth.  And it is widespread amongst Ahlus-Sunnah and it is an unsheathed sword against the people of innovation.  And from the signs of the people of innovation is that they reject it and they find fault with Ahlus-Sunnah and revile them for it.  So when you hear a man finding fault with Ahlus-Sunnah, then know that he is from the people of desires and innovation, except if he is ignorant.  So in that case, teach him and clarify to him that this imtihaan (test) for the people of desires is an affair that is legislated by the Sharee’ah and it is proven by the Book and the Sunnah and the deeds of the Salaf.  No one is troubled by it and condemns it, except the people of innovation, because it disgraces them and it lays bare whatever they conceal from innovations.

وصلَّى اللهُ على نَبيِّنا محمَّدٍ، وعلى آله وصحبه وسلّم

Written by,
Rabee’ Ibn Haadee ’Umayr al-Madkhalee
8/25/1433H

Endnotes:

[1]: Related by Muslim (no. 537) and Ahmad in al-Musnad (5/447).

[2]: Refer to Majmoo’ul-Fataawaa (15/329-330) of Ibn Taymiyyah.

[3]: Refer to Muqaddimah Saheeh Muslim (p. 14).

[4]: Refer to Muqaddimah Saheeh Muslim (p. 15).

[5]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 20) of al-Mu’allimee.

[6]: Refer to al-Kifaayah (p. 155) of al-Khateeb al-Baghdaadee.

[7]: Refer to Taareekh Baghdaad (8/326) of al-Khateeb, with the checking of Dr. Bashaar ’Awaad Ma’roof.

[8]: The correct view is that Khaalid died in the year 104H, as has been related by al-’Uqaylee in ad-Du’afaa‘ (3/191).  And refer to al-Meezaan (3/225) of adh-Dhahabee.

[9]: Refer to ad-Du’afaa‘ (3/191) of al-’Uqaylee and al-Meezaan (3/225) of adh-Dhahabee.

[10]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 22-24) of al-Mu’allimee.

[11]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/74) of al-Laalikaa‘ee.

[12]: Refer to Taareekh Baghdaad (6/348-349) of al-Khateeb and Siyar A’laamun-Nubalaa‘ (11/381) of adh-Dhahabee and Tahdheebut-Tahdheeb (1/191) of Ibn Hajr.

[13]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (3/568) of al-Laalikaa‘ee.

[14]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/191-192) of al-Laalikaa‘ee.

[15]: Refer to Tadhkiratul-Huffaadh (1/203) of adh-Dhahabee.

[16]: Refer to at-Taareekhul-Kabeer (7/314) of al-Bukhaaree.

[17]: Refer to Taareekh Baghdaad (10/329) of al-Khateeb.

[18]: Refer to Taareekh Baghdaad (13/174) of al-Khateeb.

[19]: Refer to al-Jarh wat-Ta’deel (1/25) of Ibn Abee Haatim ar-Raazee.

[20]: Refer to Taareekh Baghdaad (10/168) of al-Khateeb.

[21]: Refer to al-Jarh wat-Ta’deel (1/183) of Ibn Abee Haatim.

[22]: Refer to al-Jarh wat-Ta’deel (1/308-309) of Ibn Abee Haatim.

[23]: Refer to al-Jarh wat-Ta’deel (1/217) of Ibn Abee Haatim.

[24]: Refer to al-Jarh wat-Ta’deel (1/284-285) of Ibn Abee Haatim.

[25]: Refer to Shi’aar Ashaabil-Hadeeth (p. 32-33) of al-Haakim.

[26]: Refer to Taareekh Baghdaad (11/239) of al-Khateeb.

[27]: Refer to Taareekh Baghdaad (12/67) of al-Khateeb.

[28]: Refer to Hilyatul-Awliyaa‘ (8/254) of Aboo Nu’aym al-Asbahaanee.

[29]: Refer to Tahdheebul-Kamaal (24/389) of al-Mizzee.

[30]: Refer to Ta‘ammulaat fee Kitaab Rifqan Ahlas-Sunnah bi Ahlis-Sunnah (p. 109-114) of al-’Awfee.

Translation by Maaz Qureshi

A Clarification of the Errors and Bias Present In al-Nasīhah of Ibrāhīm al-Ruhaylī Part 1 – Shaykh Rabi’ Ibn Hadi al-Madkhali

Shaykh Rabee's Refutation of ar-Ruhaylee's Treatise
Shaykh Rabee’s Refutation of ar-Ruhaylee’s Treatise

We present here an authorized series of translations of Shaykh Rabee’s recent criticism of the treatise, al-Naseeḥah feemaa Yajibu Muraa’aatuhu indal-Ikhtilaaf wa Dawaabit Hajr al-Mukhaalif war-Radd ʿalayhi of Dr. Ibraaheem Ibn ’Aamir ar-Ruhaylee.  Keep watching this space for more updates.

Excerpt from Shaykh Rabee’:

“Dr. Ibraaheem Ibn ‘Aamir al-Ruhaylee attempted to treat this great fitnah (trial, tribulation) in his treatise that he entitled, ‘al-Naseehah feemaa Yajibu Muraa’aattuhu ‘indal-Ikhtilaaf wa Dawaabitt Hajr al-Mukhaalif war-Radd ‘alayhi.’ However, he failed in this endeavor and blundered this attempt, as his advice was not clear at all. He did not differentiate between the oppressors and the oppressed and he did not clarify the good from the bad, despite his numerous guidelines, which only benefit the oppressor who is in opposition to the truth, the one who is actually responsible for flaming the light of this fitnah that Dr. Ibraaheem is attempting to remedy.”

Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 2

Benefit: How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from Majmoo'ul-Fataawaa (15/330).
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).

“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”

Important Note:

lummBefore moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works. However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.

In the second part of this series, Shaykh ’Abdul-’Azeez Ibn Yahyaa al-Bura’ee sheds light and elaborates upon how to apply the principle of testing people through prominent Scholars of Ahlus-Sunnah.  Specifically, he discusses the differences in testing people through the likes of Shaykh Ibn Baaz (d.1420H), Shaykh al-Albaanee, Shaykh Saalih al-Fawzaan, Shaykh Rabee’ Ibn Haadee and Shaykh Muqbil Ibn Haadee (d.1421H) – and the different circumstances surrounding each of these Scholars.  Additionally, he uncovers the schemes of the hizbiyyeen with regards to this test by expounding upon an insightful statement from Shaykh ’Ubayd Ibn ’Abdullaah al-Jaabiree.  So let us proceed to the explanation of the Shaykh…

Shaykh ’Abdul-’Azeez al-Bura’ee Expounds upon Applying the Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah in Present Times – Along with an Uncovering the Schemes of the Hizbiyyeen Towards the Salafee Scholars:

[fap_track id=”3597″ layout=”list” enqueue=”no” button_enqueue=”no”]

The noble Shaykh, ’Abdul-’Azeez Ibn Yahyaa al-Bura’ee – hafidhahullaah – was asked about testing people by individuals, is it from the manhaj of the Salaf, or not?

So he answered,

“There is confusion that has occurred with regards to this affair amongst some of the students of knowledge.  And the reason for that is the manner of dealing with this affair.  So some of them evoke within their minds an erroneous manner of dealing with this affair.  So they say, ‘This is not correct,’ and he has a specific image in his mind.  As for viewing this affair from its foundation, then testing people by individuals is an affair that was known amongst the Salaf.

 أضحى ابن حنبل فتنة مأمونة…..وبحب أحمد يعرف المتنسك
وإذا رأيت لأحمد متنقصًــا…..فاعلم بأن ستوره ستهتـك

Ibn Hanbal sacrificed and proved trustworthy during the fitnah (trial, tribulation),
And it is with the love of Ahmad that the devout individual becomes known.
And when you see someone belittling Ahmad,
Then know that his disgraceful secret shall be exposed.

Yes.  So the people used to test others with the love of Ahmad Ibn Hanbal (d.241H).  So if someone loved Ahmad Ibn Hanbal, then he was a Sunnee.  Likewise, there were others besides Ahmad Ibn Hanbal, I believe al-Mu’aafaa Ibn ’Imraan, [1] people tested others with him in some of the lands.

In any case, there is no problem in permitting this affair.  However, who is the person that is being tested?  And who is the person with him he is being tested?  Yes, who is the person with him he is being tested?

This – may Allaah bless you – is considered enough of an answer to the question: testing the people by individuals is considered from the manhaj of the Salaf.  However, a problem remains: Who is the individual by whom others can be tested?

Then I say: in this era, who is the individual by whom others can be tested?  It is incumbent upon the students of knowledge and the mashaayikh to take note of this affair.  So sometimes they look at a person of small status and they say that this is the one with whom the people must be tested.  No, it is not necessary.  It is not necessary that he have vast knowledge and he does not need noble status and does not need to be the most knowledgeable person upon the face of the earth.  It is not necessary.  Yes, because you want to issue a ruling upon a person by the love of so and so and by the absence of love for so and so.

So for example, it is not right to test the people by Shaykh Ibn Baaz (d.1420H) – ’alayhi rahmatillaah.  This is not due to any deficiency in him.  So that which I hold, that will get me closer to Allaah, is that there was no one nobler than Shaykh Ibn Baaz during his lifetime – rahmatillaahi ’alayhi.

Due to that, may Allaah bless you, I was in awe of a statement that was said by Shaykh ’Ubayd al-Jaabiree.  He said concerning Shaykh Ibn Baaz, “Shaykh Ibn Baaz is revered by Ahlus-Sunnah and feared by the people of innovation.”  This is a very important affair, because if you were to test a person by such an individual, such that if he loves him you love him and he if he hates him you hate him, then the people of innovation falsely manifest love for Ibn Baaz.  Rather, the Soofiyyah and some of the Shee’ah prayed the funeral Prayer over him in absentia and they did not dare to revile him.

And the hizbiyyoon in the Kingdom (of Saudi Arabia) defend Ibn Baaz publicly and their speech outwardly demonstrates love for him.  So if I were to love everyone who openly manifested love for Ibn Baaz, I would have to love the innovators.  Does anyone from amongst the Surooriyyeen in Yemen and other than Yemen dare to revile Ibn Baaz?  No!  Rather, they praise him.

So due to this, if you were to make Ibn Baaz a trial for the people, it would mean that you would love those who were deserving of blame.  And this affair is clear.  However, the likes of Shaykh Rabee’ is correct to be used as a trial for the people, because no one dislikes him except an innovator.  No one dislikes him, except an innovator.  This is clear and the history of that is apparent.

Amazing book of Shaykh Saalih al-Fawzaan
Amazing book of Shaykh Saalih al-Fawzaan

With regards to Shaykh al-Fawzaan there is some further elaboration needed.  If you were to ask about him in general, some of the innovators would defend him and they would mention him with goodness and they would praise him.  However, if you were to elaborate upon his affair by saying, ‘O so and so!  What is your view about the book, al-Ajwibatul-Mufeedah, by Shaykh al-Fawzaan?’  No one loves this book, except a Sunnee, and no one accepts this book, except a Sunnee.

How many times did Abul-Hasan (al-Ma‘ribee) sway from right to left and quote a fatwaa from here and a fatwaa from there and a fatwaa from there?  And he was never able to even mention this book upon his tongue at all.  And take another look! O brothers, the affair of this book is amazing.  Do you recall that he quoted from the book, al-I’tisaam of ash-Shaatibee (d.790H)?  Did you hear him quote from it?  Did you hear him quote from as-Sunnah of Ibn Abee ’Aasim (d.287H) or ’Abdullaah Ibn Hanbal (d.290H), or from Sharh Usool I’tiqaad Ahlus-Sunnah of al-Laalikaa‘ee (d.418H)?  Along with this, his students would immerse themselves in Majmoo’ul-Fataawaa of Ibn Taymiyyah (d.728H) due to the fact that Shaykhul-Islaam Ibn Taymiyyah speaks with abundant speech, which is good for clipping and clipping from it and one can present the speech outside of its true context, up until Ibn Taymiyyah is presented to you as a completely different person.

The point is that the book of Shaykh Saalih al-Fawzaan is good to test people with.  However, with regards to Shaykh al-Fawzaan in general, do not think that an innovator will praise him and then you will love an innovator at that point because he outwardly manifests love for al-Fawzaan.

Shaykh Muqbil (d.1421H) – ’alayhi rahmatillaah – is good for testing the people with, because we have not seen an innovator, except that he dislikes him, except that he dislikes him.  And if you find a man, who is a proponent of innovation, mentioning Shaykh Muqbil with goodness, then this man does not know Shaykh Muqbil.  He does not know Shaykh Muqbil.  Yes.

And likewise, there is Shaykh al-Albaanee (d.1420H) – ’alayhi rahmatillaah – the innovators had no love for him.  Yes.  These individuals – may Allaah bless you – are the mashaayikh, the Scholars, the noble Scholars.  However, the innovators despise them because they expose the innovators.  And Allaah aided Shaykh Ibn Baaz – ’alayhi rahmatillaah – by granting him victory up until the people of the east and the west revered him.  And Allaah placed this reverence in the eastern and western regions of the earth.  This was from Allaah the Mighty and Majestic.  This was arranged by the Lord of the worlds.  This is a very important elaboration.  I hope that Allaah will benefit the listeners through it.

Fine, if Allaah so wills.  In any case, the affair is as you have heard.  The affair is as you have heard.  And the issue is apparent with regards to the companions of Abul-Hasan (al-Ma‘ribee).  Indeed, the boundaries have been defined and the paths have been pointed out, so there is no ambiguity remaining.  May Allaah bless you.  End of the Shaykh’s words.

Endnotes:

[1]: Here the author is referring to the statement of the Imaam, the Haafidh, Hibatullaah al-Laalikaa‘ee (d.418H) – rahimahullaah – who said: Ahmad Ibn ’Ubayd informed us, Muhammad Ibnul-Husayn informed us that Ahmad Ibn Zuhayr said: I heard Ahmad Ibn ’Abdullaah Ibn Yoonus saying, ‘Test the people of Mawsil with Mu’aafaa Ibn ’Imraan.  So if they love him, then they are Ahlus-Sunnah, and if they hate him, then they are people of innovation.  Likewise, the people of al-Koofah are to be tested with Yahyaa.”  Refer to Sharh Usoolul-I’tiqaad (no. 58) of al-Laalikaa‘ee.

Translation by Maaz Qureshi

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 1

How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from Majmoo'ul-Fataawaa (15/330).
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).

“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”

Important Note:

lummBefore moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works.  However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.

 Shaykh Zayd Ibn Muhammad al-Madkhalee is Asked About Applying this Principle in Present Times:

The noble Shaykh, al-’Allaamah Zayd Ibn Muhammad al-Madkhalee – hafidhahullaah – was asked,

“What is the ruling on testing the people with individuals, regardless of whether they are Scholars of the Sunnah, or the heads of innovation?  And is that ruling to be applied upon the modern day individuals?  Benefit us, may Allaah reward you with goodness.”

The noble Scholar answered,

There is no doubt, my brother, that the Salafus-Saalih used to test the people with the Scholars who were known to be staunch upon the Sunnah and who were known for sound ’aqeedah (creed) and manhaj (methodology), and who were known for harshness against the people of desires and innovation.  And I have become acquainted with some texts from the Salaf, each text contains an example of the people being tested by Ahlus-Sunnah.  So whoever knew their excellence and loved them and mentioned them with goodness, then he was a person of Sunnah.  And whosoever belittled them and dishonoured them, then he was a person of evil and innovation.  And before you is an example from the many texts of the Salaf concerning this affair:

al-Ajwibatul-Athariyyah of Shaykh Zayd al-Madkhalee
al-Ajwibatul-Athariyyah of Shaykh Zayd al-Madkhalee

Imaam al-Hasan Ibn ’Alee al-Barbahaaree (d.329H) – rahimahullaah – said, “And when you see a man loving Aboo Hurayrah (radiyallaahu ’anhu) and Anas Ibn Maalik and Usayd Ibn Hudayr, then know that he is a person of Sunnah if Allaah so wills.

And when you see a man loving Ayyoob (d.131H) and Ibn ’Awn (d.151H) and Yoonus Ibn ’Ubayd (d.139H) and ’Abdullaah Ibn Idrees al-Awdee and ash-Sha’bee (d.103H) and Maalik Ibn Maghool and Yazeed Ibn Zuray’ and Mu’aadh Ibn Mu’aadh and Wahb Ibn Jareer and Hammaad Ibn Salamah (d.167H) and Hammaad Ibn Zayd (d.179H) and Maalik Ibn Anas (d.179H) and al-Awzaa’ee (d.157H) and Zaa‘idah Ibn Qudaamah, then know that he is a person of Sunnah.

And when you see a man who loves Ahmad Ibn Hanbal (d.241H) and al-Hajjaaj Ibn Minhaal and Ahmad Ibn Nasr and he mentions them with goodness and he speaks with their speech, then know that he is a person of Sunnah.” [1]

And you said in your question, “And is this ruling to be applied upon the modern-day individuals in these times of ours?”

And the answer is yes.  The people are to be tested in every time and place with Ahlus-Sunnah in ’aqeedah and Sharee’ah, those who have devoted themselves to the preservation of the Sunnah and understanding its meanings and texts and acting in accordance to it and defending it.

And testing the people with Ahlus-Sunnah is not confined to a specific individual or individuals.  Rather, the people may be tested with every person of Sunnah in every time and place in the manner that I have described.  Likewise, the people are to be tested with the people of innovation who call to it.

So from ’Uqbah Ibn ’Alqamah who said, ‘I was with Ata‘ah Ibnul-Mundhir.  So some of the people in the gathering said, ‘What do you say about the man who sits with Ahlus-Sunnah and mingles with them, but when the people of innovation are mentioned, he replies, ‘Let us leave alone their mention, do not mention them.”  Arta‘ah replied, “He is with them, do not be deceived by his affair.”  He said: So I objected to the statement of Arta‘ah.  He said: So I went to al-Awzaa’ee (d.157H), since he was skilled in these issues.  So when I reached him, he said, ‘Arta‘ah has spoken truthfully.  And the correct statement is what he said.  This individual prohibits their mention, so when will they be warned against when we do not praise their mention?!” [2]

And al-Awzaa’ee (d.157H) – rahimahullaah – said, “Whosoever is able to hide his innovation from us, his friends do not remain hidden from us.” [3]

And al-’Ukbaree (d.387H) – and he is Ibn Battah – said, “And when Sufyaan ath-Thawree arrived at al-Basrah, he began looking into the affair of ar-Rabee’ – meaning, Ibn Subayh – and his status amongst the people.  He asked, “What is his madhhab?”  They replied, “He has no madhhab but the Sunnah.”  Sufyaan said, “Who are his close companions?”  They said, “The people of al-Qadr.”  He said, “Then he is Qadaree.” [4] End of Shaykh Zayd’s words. [5]

Testing Individuals with the Modern Day Scholars of Ahlus-Sunnah:

Shaykh Jamaal Ibn Furayhaan al-Haarithee said,

“And we say today without any hesitation: When you see a man loving and praising Ibn Baaz (d.1420H) and al-Albaanee (d.1420H) and al-’Uthaymeen (d.1421H) and al-Fawzaan and al-Luhaydaan and Amaan al-Jaamee (d.1417H) and Rabee’ al-Madkhalee and al-Waadi’ee (d.1421H) and an-Najmee (d.1429H) and Zayd al-Madkhalee and al-Burjiss (d.1425H) and ’Abdul-’Azeez aalush-Shaykh and Saalih aalush-Shaykh and their likes, then know that he is a person of the Sunnah, if Allaah so wills.  And when you see someone who differentiates between this and that, from those whom we have mentioned, then know that he is not upon the path.  And Allaah knows best.” [6]

Imaam Aboo ’Uthmaan Ismaa’eel Ibn ’Abdur-Rahmaan as-Saaboonee (d.449H) – rahimahullaah – said,

Statement of Aboo 'Uthmaan as-Saaboonee - 'Aqeedatus-Salaf Ashaabul-Hadeeth (p. 113).
Statement of Aboo ‘Uthmaan as-Saaboonee – ‘Aqeedatus-Salaf Ashaabul-Hadeeth (p. 113).

 

“And I add onto these individuals whom Qutaybah (d.240H) – rahimahullaah – has mentioned, those whom the one who loves them is a person of Sunnah.  They are from the Imaams of Ahlul-Hadeeth who are taken as an example, and the people are guided by their guidance and the people count themselves as being from their group and followers and party and other groups are found following their narrations, from them are: Muhammad Ibn Idrees al-Matlabee (d.204H): the Imaam, the magnificent leader, he was a great blessing upon the people of Islaam and the Sunnah, prosperous, inspirational, inspired and upright.  He was an individual who acted in accordance to the Religion of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) by aiding them and defending them, to an extent that was not done by the Scholars of his time, nor those who came after him.

And from those who came before ash-Shaafi’ee – rahimahullaah – were: Sa’eed Ibn Jubayr (d.95H) and az-Zuhree (d.124H) and ash-Sha’bee (d.103H) and at-Taymee (d.143H).  And those who came after them are: al-Layth Ibn Sa’d al-Misree (d.175H) and al-Awzaa’ee (d.157H) and ath-Thawree (d.161H) and Sufyaan Ibn ’Uyaynah al-Hilaalee (d.198H) and Hammaad Ibn Salamah (d.167H) and Hammaad Ibn Zayd (d.179H) and Yoonus Ibn ’Ubayd (d.139H) and Ayyoob as-Sakhtiyaanee (d.131H) and Ibn ’Awn (d.150H) and those like them.

And after them are the likes of: Yazeed Ibn Haaroon al-Waasitee (d.206H) and ’Abdur-Razzaaq Ibn Hammaam as-San’aanee (d.211H) and Jareer Ibn ’Abdul-Hameed al-Dubee (d.188H).

And after them are the likes of: Muhammad Ibn Yahyaa adh-Dhuhalee (d.258H) and Muhammad Ibn Ismaa’eel al-Bukhaaree (d.256H) and Muslim Ibnul-Hajjaaj al-Qushayree (d.261H) and Abee Daawood as-Sijjistaanee (d.275H) and Abee Zur’ah ar-Raazee (d.264H) and Abee Haatim ar-Raazee (d.277H) and his son (d.328H) and Muhammad Ibn Muslim Ibn Waarah ar-Raazee (d.270H) and Muhammad Ibn Aslam at-Toosee (d.242H) and Abee Sa’eed ’Uthmaan Ibn Sa’eed ad-Daarimee as-Sijzee (d.280H) and Imaam Muhammad Ibn Ishaaq Ibn Khuzaymah an-Naysaabooree (d.311H) – the one who used to be called the Imaam of the Imaams and upon my life he was the Imaam of the Imaams in his time and age – and Abee Ya’qoob Ishaaq Ibn Ismaa’eel al-Bastee (d.303H) and al-Hasan Ibn Sufyaan al-Fasawee (d.303H) and my paternal grandfather: Abee Sa’eed Yahyaa Ibn Mansoor az-Zaahid al-Harawee (d.292H) and Abee Haatim ’Adiyy Ibn Hamdawayh as-Saaboonee and his sons the two swords of the Sunnah: Abee ’Abdullaah as-Saaboonee and Abee ’Abdur-Rahmaan as-Saaboonee and other than them from the Imaams who held fast to the Sunnah, aided it, called to it and practiced it.” [7]

In his lessons on the book ’Aqeedatus-Salaf Ashaabil-Hadeeth, al-’Allaamah Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – commented on this statement of as-Saaboonee,

“So these individuals whom the author has mentioned are from the main Imaams of hadeethrahimahumullaah.  And I add onto them: If you see a man in these times having hatred for Shaykhul-Islaam Ibn Taymiyyah (d.728H) and his student Ibnul-Qayyim (d.751H) and having hatred for Ibn Ibn Katheer (d.774H) and having hatred for adh-Dhahabee (d.748H) and having hatred from Muhammad Ibn ’Abdul-Wahhaab (d.1206H) and having hatred for the Imaams of the da’wah and calling them derogatory names and reviling them…  And in these times of ours, you find someone having hatred for the likes of our Shaykh, the Shaykhul-Islaam of this era, Shaykh ’Abdul-’Azeez Ibn Baaz (d.1420H) – rahimahullaah – and also the Imaam of hadeeth in this era Shaykh Naasirud-Deen al-Albaanee (d.1420H) and Shaykh Muhammad Ibn Saalih al-’Uthaymeen (d.1421H).  If you see a man having hatred for those ones… Likewise, our Shaykh, Shaykh Rabee’ and our Shaykh, Shaykh Ahmad Ibn Yahyaa an-Najmee (d.1429H) and our Shaykh, Shaykh Zayd and likewise Shaykh Saalih al-Fawzaan and other than them such as Shaykh Saalih al-Luhaydaan and the Muftee (i.e. Shaykh ’Abdul-’Azeez aalush-Shaykh) and other than them from amongst those who are like them…  If you see a man reviling them, then know that he is upon evil.  Why?  Because he does not hate them due to their personalities and them as individuals.  Rather, he only hates them due to what they are upon from the Sunnah and hadeeth.  And everyone makes mistakes.  However, having hatred for these individuals only occurs due to what they carry from the Religion and the Sunnah, because these individuals are the carriers of the Sunnah in the later times.  And in these days, they are the ones who aid it and they defend it and they refute the people of desires and innovation.  So you will find that the one who reviles them does not do so because of them as individuals.  He only hates them due to their ’aqeedah and their da’wah, which they are upon.  So when you see someone reviling the likes of these individuals, then be suspicious of him because the one with a righteous heart and love for the Sunnah and its people does not revile them.  Only the one who has a disease in his heart reviles them.  We ask Allaah for protection and safety.”  End of the Shaykh’s words.

Endnotes:
[1]: Refer to Sharhus-Sunnah (p. 163) of al-Barbahaaree, with the checking of ’Abdur-Rahmaan Ibn Ahmad al-Jumayzee.
[2]: Refer to Taareekh Dimashq (8/15) of al-Khateeb al-Baghdaadee.
[3]: Refer to al-Ibaanah (2/479) of Ibn Battah.
[4]: Refer to al-Ibaanah (2/453) of Ibn Battah.
[5]: Refer to al-Ajwibatul-Athariyyah ’anil-Masaa‘ilil-Manhajiyyah (p. 24-27) of Zayd al-Madkhalee.
[6]: Refer to: سئل الشيخ الفقيه عبيد الجابري عن حال جمعية احياء التراث في الرياض

[7]: Refer to ’Aqeedatus-Salaf Ashaabil-Hadeeth (p. 113), with the checking of Abul-Yameen al-Mansooree.

Translation by Maaz Qureshi

NEW BOOK OUT NOW: al-Bid’ah : Its General Rules and its Evil Effect upon the Ummah

 

NEW BOOK OUT NOW: al-Bid’ah : Its General Rules and its Evil Effect upon the Ummah $7.99

 

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al-Bid’ah : Its General Rules and its Evil Effect upon the Ummah

The Noble Shaykh, the ‘Allaamah,

Dr. ‘Ali Ibn Muhammad Ibn Naasir al-Faqihi

Professor of ‘Aqidah in the College of Da’wah and Usul al-Din

at the Islamic University of al-Madinah al-Nabawiyyah

Price: $7.99

AUDIO: ‘Aqidah of al-Raziyayn by Shaykh Khaalid Ibn Dahwee adh-Dhufayree – Lesson 2

aqidahraziyayh

Monthly Class covering the book

‘Aqidah

of Abu Zurah (d.264H) and Abu Hatim(d.277H)

al-Raziyayn

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Lesson 1 – May 5, 2013

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Lesson 2 – June 9, 2013

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Lesson 3 – July 7, 2013

 

Lesson 4 – August 4, 2013

 

Lesson 5 – September 1, 2013

 

Lesson 6 – October 6, 2013

 

Lesson 7 – November 3, 2013

 

Lesson 8 – December 1, 2013

 

Lesson 9 – January 5, 2014

 

Lesson 10 – Feburary 2, 2014

 

Lesson 11 – March 2, 2014

 

Lesson 12 – April 6, 2014

 

Lesson 13 – May 4, 2014

An Illustration of How Shaykhs: Muhammad Amaan al-Jaamee and Rabee’ Ibn Haadee al-Madkhalee Have Followed the Manhaj of the Salaf in Safeguarding the Religion of Allaah against Deviant Ideologies and Orientations

The Excellence of the Scholars of the Salaf in Safeguarding the Religion:

Imaam Ahmad Ibn Hanbal (d.241H) wrote in his famous work, ar-Radd alal-Jahmiyyah waz-Zanaadiqah (p. 55-56) of the Daaruth-Thabaat print, 1st edition, 1425H, some introductory words that are repeated often in Salafee gatherings up until today,

Famous introductory words of Imaam Ahmad Ibn Hanbal (d.241H)
Famous introductory words of Imaam Ahmad Ibn Hanbal (d.241H)

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm.  With the Book of Allaah, they give life to the dead, and by Allaah’s Light they give sight to the blind.  How many a person killed by Iblees have they revived.  How many people astray and wandering have they guided.  How beautiful their effect has been upon the people, and how vile the people have been towards them.  They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones – those who uphold the banner of innovation and who unleash the fitnah (trial and discord), who differ about the Book, oppose the Book and agree to oppose the Book.  Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities.  So we seek refuge in Allaah from the fitan (trials and discord) of the misguided-ones.”

Refutation upon the Jahmiyyah and the Heretics - Imaam Ahmad Ibn Muhammad Ibn Hanbal (d.214H)
Refutation upon the Jahmiyyah and the Heretics – Imaam Ahmad Ibn Muhammad Ibn Hanbal (d.214H)

Imaam Muhammad Amaan al-Jaamee (d.1417H) and al-’Allaamah Rabee’ Ibn Haadee Have Safeguarded the Ummah in Modern Times Against the Plots of the Ikhwaanul-Muslimeen:

This is a phenomenon we continue to see from the Scholars in our times.  Truly, a modern-day example of such Scholars can be found in the likes of Shaykh Muhammad Amaan Ibn ’Alee al-Jaamee (d.1417H) – rahimahullaah – and Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah.

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Shaykh ’Abdullaah Ibn Salfeeq adh-Dhufayree said,

“And the fitan (trials, tribulations) have not ceased to overcome the Muslims, from the callers to fitan and those who split up the Muslims, up until there emerged in these times a dangerous da’wah, a dangerous and political da’wah.  It is the da’wah of the Ikhwaanul-Muslimeen.

It emerged in the Arab world and manifested political work and set out to expose the rulers.  And it began to wage war against the authorities and it did not give any importance to al-’aqeedah (belief, creed), up until it squandered the beliefs of the Muslims and up until it split up their unity and it allied itself with the Raafidah of Iran.  And they joined hands with the polytheists.  Rather, with the Jews and the Christians.

It is a wicked da’wah.  It is a da’wah that has split up the Muslims in every Arab and Islaamic country.  However, Allaah fore-ordained Scholars who would stand in opposition to these false and innovated orientations.  So Allaah fore-ordained Rabbaanee Scholars [1] who would expose and lay bare these wicked political orientations.  From them was our Shaykh, al-Imaam, al-’Allaamah Muhammad Amaan Ibn ’Alee al-Jaamee (d.1417H) – rahimahullaahu ta’aalaa – from the land of Africa.  So the Religion does not recognize an Arab, or an African, or a white person, or a black person.  However, the Religion recognizes the one who holds fast to the Book and the Sunnah.  So Allaah aids him and raises him in esteem.  So Allaah brought about victory through the da’wah of this Scholar and Allaah exposed the reality of the da’wah of al-Ikhwaanul-Muslimeen; this political da’wah, which split up the Muslims and brought about revolutions in the name of change.

Likewise, there emerged our Shaykh, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah – who exposed this wicked da’wah, this political da’wah, which opposes the Book and the Sunnah, and which opposes what the Companions (radiyallaahu ’anhum) were upon, and which opposes what the Salaf were upon.  They (i.e. the Ikhwaanul-Muslimeen) call to political work and they do not give importance to ’aqeedah and Tawheed.  And they form alliances with the Raafidah and Iran and they fight Ahlus-Sunnah and Islaam in the name of Islaam and Jihaad, as they claim. [2] So Allaah exposed their plots and the common-folk became aware of the danger that this group poses, let alone the Scholars, and let alone the students of knowledge and the teachers.

So this is how Allaah disgraces the people of innovation and exposes them.  And Allaah fore-ordains sincere and truthful Rabbaanee Scholars who hold fast to the Book and the Sunnah.  So Allaah has made manifest at the hands of these Scholars the faults of these groups and He has exposed their realities and their political aims, which split up the Muslims.” [3]

Shaykh Rabee’ Ibn Haadee al-Madkhalee Defends his Shaykh, Imaam Muhammad Amaan al-Jaamee (d.1417H) and Testifies to His Mastery of ’Aqeedah:

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"It is obligatory to subdue the people of innovation.  And it is obligatory to publicize their affair and to warn against them.  This is what our Salaf used to do." - Shaykh Muhammad Amaan Ibn 'Alee al-Jaamee (d.1417H)
“It is obligatory to subdue the people of innovation. And it is obligatory to publicize their affair and to warn against them. This is what our Salaf used to do.” – Shaykh Muhammad Amaan Ibn ‘Alee al-Jaamee (d.1417H)

A questioner said in the midst of his question, “So you find them speaking about the callers to Salafiyyah, to the extent that one of them who studies the books of ’aqeedah in this country mocks Shaykh Muhammad Amaan saying, ‘’aqeedah, ’aqeedah!!!’  They mock Shaykh Muhammad Amaan al-Jaamee and they praise Suroor from atop the pulpit saying that he is Zaynul-’Aabideen.  And he is the one whom Shaykh Ibn Baaz (d.1420H) said about his speech concerning ’aqeedah that this speech is apostasy from Islaam and this book must be torn up. [4] And they praise such a caller.”

Shaykh Rabee’ Ibn Haadee al-Madkhalee answered,

“With regards to those youth who ridicule him, by Allaah I have not tasted the sweetness of ’aqeedah in Tawheedul-Asmaa‘ was-Sifaat especially, except at the hands of this man: Shaykh Muhammad Amaan.  By Allaah he was familiar with it and he presented it exceptionally.  And by Allaah, if those who are mocking him were to get the opportunity to study under him, it would be nobility and an honour for them.  By Allaah, I have not seen anyone better in studying the ’aqeedah, or anyone like this man in presenting it.  And I have gone to those who were more knowledgeable and older than him.  However, by Allaah, I have not seen anyone like this great man, he had mastered the presentation of the ’aqeedah.  So these ones are ridiculing him?!”

Major Scholars of Our Times Have Testified to Shaykh Rabee’s Acumen in Refuting Ideologies and Orientations that are Foreign to the Salafee Manhaj:

Shaykh ’Alee Ibn Yahyaa al-Haddaadee – hafidhahullaah – said,

“During one of Shaykh Rabee’ Ibn Haadee al-Madkhalee’s blessed visits to the city of Riyadh – may Allaah protect it – I accompanied Shaykh Rabee’ along with a groups from the students of knowledge, and from them was the Shaykh’s son: Dr. Muhammad Ibn Rabee’, the former professor at the Islaamic University.  So we visited the noble Shaykh, Saalih al-Atram – rahimahullaahu ta’aalaa – in his home.  Indeed, Shaykh Saalih greeted Shaykh Rabee’ with a great reception.  And the discussion centered around various topics.

However, I will never forget the praise that Shaykh Saalih had in that gathering for Shaykh Rabee’. He said words to the effect, “We did not used to know these manaahij (methodologies), except after reading your books.” [5]

The collected works of Shaykh Rabee' Ibn Haadee al-Madkhalee
The collected works of Shaykh Rabee’ Ibn Haadee al-Madkhalee

Shaykh Abul-’Abbaas ’Aadil Ibn Mansoor – hafidhahullaah – commented upon the statement of Imaam Ibnul-’Uthaymeen (d.1421H), “No Salafiyyah and no Ikhwaan.  The obligation is for all of the Muslims to be upon one ’aqeedah.” He said,

“There is no hizb (party) named Salafiyyah and no hizb named al-Ikhwaan and no hizb named at-Tableegh.  So we turn the statement of the Shaykh against them.  And the Shaykh did not mean ad-Da’watus-Salafiyyah and he did not intend the Salafee manhaj.  Due to this, one day the Shaykh made a statement about Shaykh Rabee’ that I have not heard him say about anyone else.  Ibnul-’Uthaymeen was an Imaam in knowledge, an Imaam in zuhd (asceticism), an Imaam in fiqh (jurisprudence) and an Imaam in referring back to the truth.  The rulers used to visit Ibnul-’Uthaymeen and they would sit in his gathering and drink coffee with him, like any other individual from the people.  And he had those clear affairs that have been documented and witnessed, but despite that, on the day that he was asked about Shaykh Rabee’, after knowing that Shaykh Rabee’ was a true Salafee and not part of a hizb proclaiming itself as Salafiyyah, what did he answer?  He said, “The likes of Shaykh Rabee’ is asked about me and I am not to be asked about him.” [6]

Endnotes:

[1]: The Rabbaanee Scholar is one possessing deep knowledge and who acts in accordance to his knowledge and teaches it to others in accordance to their level.  Refer to Fathul-Baaree (1/214) of al-Haafidh Ibn Hajr (d.852H). Imaam Ibnul-Qayyim (d.751H) said, “The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyeen.”  Refer to Zaadul-Ma’aad fee Hadee Khayril-’Ibaad (p. 11) of Ibnul-Qayyim.

[2]: Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) said, “I say therefore that it is not correct to say that the Ikhwaanul-Muslimeen are from Ahlus-Sunnah, because they wage war against the Sunnah.”  This can be heard on the 356th cassette of the Silsilatul-Hudaa wan-Noor series, entitled, “Hiwaar ma’a Ahad Atbaa’ Muhammad Suroor”, at approximately 24 minutes and 51 seconds into the recording.

[3]: Taken from a Friday sermon delivered by Shaykh ’Abdullaah adh-Dhufayree on the 20th of Rabee’ul-Awwal 1434H.

[4]: The questioner is referring to when the statement of Muhammad Suroor Zaynul-’Aabideen was presented to the noble Scholar.

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Shaykhul-Islaam ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz (d.1420H) – rahimahullaah – was asked in the audio cassette, Aafaatul-Lisaan, “The author of the book, Manhajul-Anbiyaa‘ fid-Da’wah ilallaah, “Indeed, I have perused the books of ’aqeedah.  So I found that all of them are dull and dry, because they are texts and rulings.”  So what is your opinion concerning this speech?

The Shaykh answered,

“This is a grave error.  All of them are dull and dry!!!  I seek refuge with Allaah.  The sound ’aqeedah is not dull and dry.  It is, ‘Allaah said,’ and ‘His Messenger said.’  If he described the Qur‘aan and the Sunnah as being dull and dry, then this is apostasy from Islaam.  We ask Allaah for protection.

This dryness is in turning away from the Religion of Allaah the Exalted, this is dryness.  Turning away from the Religion of Allaah and not acting upon the Sharee’ah of Allaah is called dryness.  Additionally, it is called extremism.  The dull and dry one is the one who turns away from the Religion of Allaah.  The one who writes about ’aqeedah and teaches the people the correct ’aqeedah and whatever the Salafus-Saalih were upon, this one is not dull and dry.  This is the manhaj of the Prophets.  This is the manhaj of the Prophets in calling to Allaah and in clarifying the correct ’aqeedah and warning against whatever opposes it.  This statement is weak and wicked.”

He was then asked, “Is it permissible to sell this book?”

He replied,

“If this statement is in the book, then it is not permissible to sell it.  It is obligatory to tear it up if this statement is within it.  We hope from the writer of the questions that he shows us if it is being sold or not.”

[5]: Refer to: بين الشخ ربيع حفظه الله والشيخ صالح الأطرم رحمه الله

[6]: Refer to the recorded lecture entitled, Kalimah Diman Liqaa‘aat al-Madeenah an-Nabawiyyah ma’a Majmoo’ah minal-Mashaayikh.

Translation by Maaz Qureshi

Shaykh Muhammad Ibn ’Umar Baazmool Answers Doubts about al-Jarh wat-Ta’deel

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jarhRecently, Shaykh Muhammad Baazmool gave a lecture via tele-link to the Ibn Qayyim al-Jawziyyah Institute in Benghazi, Libya after the Maghrib Prayer on the 4th of Sha’baan, 1434H, entitled: Juhoodus-Salaf fee Siyaanatis-Sunnah wat-Tahdheer minal-Bida’ wa Ahlihi (Exertion of the Salaf in Safeguarding the Sunnah and Warning against Innovation and its People). In this lecture, he addressed the following doubts concerning al-Jarh wat-Ta’deel:

  1. The science of al-Jarh wat-Ta’deel was confined to the time of the hadeeth narrators and does not exist in our times.
  2. The science of al-Jarh wat-Ta’deel is confined to criticism of hadeeth narrators and criticizing the people of innovation is not included within it.

Shaykh Muhammad Ibn ’Umar Baazmool – hafidhahullaah – said,

“And the speech concerning al-Jarh wat-Ta’deel is not limited to the narrators of hadeeth.  Rather, Ahlus-Sunnah speak in terms of jarh (criticism) and ta’deel (praise) with regards to everyone who embarks upon conveying knowledge and Religion.  Due to that, Ibn Seereen (d.110H) and other than him from amongst the Salaf mentioned, “Indeed, this knowledge is Religion.  So look to whom you take your Religion.”

And there occurs that some of the Salaf said, “When they wanted to take the hadeeth from an individual, they would ask about him so much so that the people would think they wanted to marry that individual off.”

And this should clarify to you that the door of al-Jarh wat-Ta’deel is open up until the Hour, or up until knowledge has ended, because the topic knowledge is necessarily in need of confirmation (tathabbut).  Confirmation (at-tathabbut) is inescapable.  So the one who is unknown, or majhoolul-’adaalah (i.e. his integrity is unknown), then his hadeeth is not accepted, as is proven by the understanding of the statement of Allaah the Glorified and Exalted.  So the benefit learned from this aayah is that the news conveyed by the faasiq (disobedient sinner) is not accepted.  And the understanding of this aayah is that news conveyed by the one whose integrity is unknown is also not accepted, because this aayah means that we are obligated by justice to accept news from the one who is upright and whose integrity is known.  And as for the one whose integrity is not known, then his news is not accepted.  Due to that, it is inevitable that we must not accept news, except from one is known for integrity (’adaalah) and the Scholars have testified that for him.

And news (khabr) here refers to information unrestrictedly, regardless of whether it is concerning the narrators of hadeeth, or if it is information about issues of knowledge and Religion, or any type of general information.  So we do not accept news, except from an upright person whose integrity is well known.  And upon this foundation, the science of al-Jarh wat-Ta’deel is not confined to the topic hadeeth narrators.  Rather, it is in every topic of information.

And I intend by the topic of narrators: the topic of hadeeth and the narrators of hadeeth and those who document the hadeeth.

Therefore, we have speech concerning the narrators in terms of jarh and ta’deel and speech about all those who embark upon conveying knowledge, up until their integrity is known so their news is accepted, or their integrity is unknown, so one refrains and does not accept their news.”

Shaykh Muhammad has an article clarifying the same issues, therein he says,

“So the science of al-Jarh wat-Ta’deel and the speech concerning it is not closed up until the Hour is established, as long as there is Islaam.  Why?!  I say: The affair of testimonies in court and feuds and disputes are established upon the foundation of al-Jarh wat-Ta’deel.  So as long as mankind exists, then there will be disagreement there will be feuding and dispute.  And as long as there is a dispute, then there will be courts and judges.  And as long as there are judges, then it is inevitable that there will be judges.  And it is inevitable that there will be those who will vouch for them.  So due to this, al-Jarh wat-Ta’deel cannot be confined to a time, nor a place.  We only say that as long as Islaam exists, then al-Jarh wat-Ta’deel will exist.  And the least significant of topics that I am mentioning to you is the topic of testimonies, it is well known from the topics of fiqh (jurisprudence) and whatever results from that such as the topics of judgement, the courts and the disputes.  There is also whatever is connected to the application of Allaah’s judgements, for example: killing the game in the state of ihraam.  Two trustworthy witnesses from amongst you must testify to this.  It means that al-Jarh wat-Ta’deel is inescapable, in order to distinguish the one who possesses integrity from the others.  So if they are disparaged (jarh), then their speech is not accepted.  And such is the case with the other topics in the Sharee’ah which necessitate al-Jarh wat-Ta’deel.  Based upon this, we say: speaking about the men in terms of jarh (criticism) and ta’deel (praise) is from the sciences connected to al-Jarh wat-Ta’deel.

Take for example the topic of seeking knowledge and the etiquette of seeking knowledge.  As long as Islaam exists and Islaamic knowledge is sought, then al-Jarh wat-Ta’deel will exist.  One of the Salaf said, “When they wanted to take the hadeeth from an individual, they would ask about him so much so that the people would think they wanted to marry that individual off.” And another said, “Indeed, this knowledge is Religion.  So look to whom you take your Religion.” What is the meaning of this speech?  The meaning of this speech is that you will be in need of al-Jarh wat-Ta’deel as long as you are in search of Islaamic knowledge. [1] So who says that al-Jarh wat-Ta’deel is specific only to the chain of narrators in the asaaneed, meaning the biographical books about the narrators only, who says this?!  Islaam’s adaptation varies with regards to this.  You are in need of knowing al-Jarh wat-Ta’deel in very many affairs from the issues that have been mentioned by the Scholars in the topic of the Prayer and the issue of praying behind a proponent of innovation. Speaking out against the person of innovation is al-Jarh wat-Ta’deel.  Speaking about the conditions of the people with regards to innovation and the Sunnah is speech about al-Jarh wat-Ta’deel.  In the topic of medicine and medical treatment, the Scholars have stipulated that the speech of a trustworthy Muslim physician is accepted.  This means, that there could be a Muslim physician who is not trustworthy.  And to say that he is not trustworthy is al-Jarh wat-Ta’deel.  And when we arrive at the affairs of da’wah, a caller comes and says that he is a caller to Islaam and he wants to invite us, for example.  This is an affair of seeking knowledge and we must know that this caller has been praised by the people of knowledge, or he has not been praised by the people of knowledge!  Therefore, it cannot be said, “O my brother, al-Jarh wat-Ta’deel has ended and its time has passed and it is connected to the narrators and there is not jarh or ta’deel amongst us now.”

Shaykh al-Albaanee (d.1420H) is a sign from amongst the signs in this age in hadeeth.  He described Shaykh Rabee’ as the flag bearer of al-Jarh wat-Ta’deel in these times!!  So if this description was inapplicable, then the first of the people to reject it and not use it in reference to a man living in these times would have been Shaykh al-Albaanee, because he was from the people who specialized in it.  And Allaah knows best.” [2]

Endnotes:

[1]: BENEFIT: The understanding described by Shaykh Muhammad Baazmool for al-Jarh wat-Ta’deel existed well before the fourteenth century, much to the dismay of its deniers today. One such example is Imaam Muhammad Ibn Ismaa’eel as-San’aanee (d.1189H).  In his commentary on Bulooghul-Maraam, entitled Subulus-Salaam, in the 4th volume of the Maktabatul-Ma’aarif print, with the comments of al-Albaanee (d.1420H), as-San’aanee says on (p. 554) whilst speaking about the exceptions to gheebah (backbiting),

Statement of Muhammad Ibn Ismaa'eel as-San'aanee (d.1189H)
Statement of Muhammad Ibn Ismaa’eel as-San’aanee (d.1189H)

Fourthly: Warning the Muslims against deception, such as jarh (criticism) of the narrator and the witnesses and whosoever puts himself forward to teach and to issue religious verdicts without being qualified.  And the proof is the statement of the Prophet (sallallaahu ’alayhi wa sallam), “What an evil brother he is to his family.” [Related by al-Bukhaaree (no. 6032).] And the Prophet (sallallaahu ’alayhi wa sallam) said, “As for Mu’aawiyah, then he is very poor.” And that occurred when Faatimah Bint Qays came to the Prophet (sallallaahu ’alayhi wa sallam) seeking his permission and his consultation and she mentioned that both Mu’aawiyah Ibn Abee Sufyaan and Aboo Jahm had proposed to her.  So he (sallallaahu ’alayhi wa sallam) replied, “As for Mu’aawiyah, then he is very poor and has no wealth and as for Aboo Jahm, then his staff does not leave his shoulder.”  Then he said, “Marry Usaamah.” [Related by Muslim (no. 1480)] To the end of the hadeeth.”

[2]: Refer to: هل باب الجرح والتعديل يختص بعلم الرواية فقط وأن هذا الباب قد أغلق؟

Translation by Maaz Qureshi

 

If the Scholars Differ Regarding the Praise and Criticism of a Caller (Daa’ee)

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee' to the Youth
The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth

Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

[Q]: What is our position if the Scholars differ regarding the praise or the criticism of one of the callers?

[A]: The position for the one who has fiqh (understanding), as the principles of al-Jarh wat-Ta’deel are clear as the sun, is that the detailed criticism takes precedence over the general praise. This is the case if there is a conflict between the praise and criticism. If the praise and criticism conflicts, the detailed criticism is given precedence. You will not find a Scholar from this Ummah in opposition to this (principle), but however the people of sophistry who cultivate the youth upon nonsense and fallacious argumentation argue and arrogantly reject these principles.

As for the Scholars of the Sunnah, you will not find one who has opposition to this. They say, if a Scholar criticizes and that does not conflict with (the statement) of another Scholar, or it does conflict with (the statement) of another Scholar, then with them (i.e. the scholars) the criticism takes precedence over the praise. There are those who say that the criticism takes precedence over the praise in all circumstances, however what is correct is that if the criticism and praise conflicts, the (criticism) must be explained; so the detailed criticism is given precedence over the general praise.

Many of the people of misguidance today go to some of the Scholars and try to make apparent to them that they are Salafiyyeen so that they can acquire statements of praise from them (tazkiyyaat), and then they take those tazkiyyaat as a weapon to strike the Salafee methodology and to fight against its people, just as is happening with you now in Holland, France and other places.

Some of the people of falsehood and ignorance went to some of the scholars of the Salafee manhaj and they acquired from them tazkiyyaat by ways only known by Allah, for some lowly reasons, and it is to play with the intellects of the youth in the name of those tazkiyyaat to draw them away from the Salafee methodology and to divert them from this methodology and to cast them into the lowliness of misguided hizbiyyah (partisanship) and Allaah’s refuge is sought. This is something occurring where you are and you know of it. So it is upon the youth to pay attention to these principles and to pay attention to these people who play with the minds and emotions of the youth, and who play with the principles of Islaam, it’s foundations and texts. [1]

Endnotes:
[1]: Refer to al-Lubaab (p. 502) of Rabee’ Ibn Haadee al-Madkhalee.

Translation by Abu Suhayl Anwar Wright

Shaykh Muhammad Ibn Haadee al-Madkhalee on the Common Folk Being Involved in the Affairs of Da’wah

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[Q]: Perhaps it has reached you that from the problems we face in our land (America) are that those who are in charge of many of the affairs of the da’wah are from the common folk. And in many instances, we see them contradicting the students of knowledge in our country in statement and action. So what is your advice to both parties: the students of knowledge and the common folk who are upon these administrations concerning the charge and direction of the Da’watus-Salafiyyah in America?

[A]: Shaykh Muhammad Ibn Haadee al-Madkhalee replied,

“Our advice is that we say that these unlearned individuals have no right to lead the da’wah, because Allaah has said to His Messenger:

Say: This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Polytheists.” [Soorah Yoosuf 12:108]

And ‘Baseerah’ here [in this aayah] is knowledge, in the most correct of the Scholars’ sayings [regarding this aayah]. So no one can be a caller except a Scholar or a well-grounded student of knowledge. These are the people who implement the call to Allaah. As for the unlearned, then they should not involve themselves in this because Allaah has said to His Prophet,

So stand, you (Muhammad), firm and straight (on the Religion of Islaamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allaah) with you, and do not transgress the limits set by Allaah.” [Soorah Hood 11:112]

Here Allaah commanded him to stand firm and straight. So those who don’t know the Islaamic legislation, the command, in this aspect, [will not know] whether it is a command to implement something or a command to desist. So if it is a command to do something, by way of obligation, a definitive command, then it is obligatory. If it is less definitive in the command, then it is mustahabb (preferred). And if the command is a prohibition, if the prohibition is a definitive injunction, then it is impermissible. If it is not definitive, then it is disliked. So this is not known except by those who have studied. Therefore, it is incumbent to seek knowledge; and so the unlearned have no right to direct the da’wah. Yes, he may be utilized in other areas where he has some expertise, like financial or administrative matters, if there is an office to organize the affairs of the da’wah. As for leading the da’wah and what is connected to teaching, guidance, the rearing of the people and their education of their Lord’s Legislations, then this is not for these individuals from the unlearned. It is obligatory upon them to understand this and avoid entering into these matters.

And what is upon our brothers from the students of knowledge is to give them understanding of these affairs with gentleness, leniency and kindness, so as to win them over and not lose them. So if they are successful in this, then praise is for Allaah, and if not, and they are determined to dictate to the students of knowledge their opinions and desires in these affairs, then it is a must that they be abandoned, and that [the students of knowledge] establish the correct call to Allaah independent of them. This is what I advise my brothers. But I say, it is incumbent upon the one who does not possess knowledge to take benefit from those who do, and that they understand that affair of da’wah is not established except with knowledge. Allaah says,

So know (O Muhammad) that none has the right to be worshipped except Allaah, and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allâh knows well your moving about, and your place of rest (in your homes).” [Soorah Muhammad 47: 19]

So He began with knowledge before statement and action. Therefore, one must have knowledge first and foremost. Allaah says,

Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islaamic) Religion, and that they may warn their people when they return to them, so that they may beware (of evil).” [Sooratut-Tawbah 9:122]

So the da’wah cannot be established amongst the people until a group of individuals go and learn for themselves. Therefore, it is upon those from the unlearned to accept the speech of their brothers from the Salafee students of knowledge who are known for truthfulness, advice, sincerity in the call to Allaah and steadfastness upon the command of Allaah and following the Sunnah of the Messenger of Allaah. And it is upon them not to be prideful or arrogant, but rather to accept from them [i.e. the students of knowledge].

And if they differ in any matter, then they raise it to the scholars, and they, praise be to Allaah, are present and can be contacted with ease. So they should get in touch with any of the Salafee Scholars, and by Allaah’s permission, they will clarify the matter for them. Therefore, we say that what is incumbent upon our brothers from the students of knowledge is to instruct the people with gentleness as much as they are able, but if the affair reaches the level of obstinance, then there is nothing you can do with the obstinate. And also it is incumbent upon the other brothers to fear Allaah within themselves and to submit to the command of Allaah and His Messenger and to comply with their brothers from the students of knowledge because they have learning. And if they doubt in anything or differ and are not convinced, then let them contact one of the Scholars, so by Allaah’s permission, they can clarify that which is unclear to them from these issues, and the matter is easy. And whoever is obstinate after the affair has been clarified, then there is nothing that can be done. And the likes of this individual, you can only hope for his guidance.” End of Shaykh Muhammad Ibn Haadee’s words.

Translation by Abul-Hasan Maalik Ibn Aadam

Shaykh Muhammad Ibn ’Umar Baazmool Answers the Claim that Shaykh Rabee’ Forces People to Make Tabdee’ of His Enemies

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liqa[Q]: May Allaah treat you well.  This questioner from Morocco says: Our Shaykh, may Allaah treat you well.  How do we refute those who say that Shaykh Rabee’ forces the people to perform tabdee’ (declaring an individual to be an innovator) of his enemies and that this is not from the Salafee manhaj at all?

[A]: I do not know that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies.  That which I know about the Shaykh – may Allaah preserve him, sustain him with health and wellness and prolong his life upon goodness – is that he is eager to spread the Sunnah and eager to clarify the Sunnah and eager to warn against innovation and against its people.  So when he is asked a question, or someone from amongst the students of knowledge sits with him and that individual’s speech or question warrants that the Shaykh clarify the condition of Ahlus-Sunnah and the condition of the people of innovation and that he must describe the condition of the people who have been deceived by the innovation, then he clarifies that with evidence.  And whenever he clarifies this with evidence, he only wants that this individual, who has listened to the evidence, especially if he is a student of knowledge who understands, that he comes out openly with this truth and that he clarifies this truth with evidence.  So he does not force anyone to blindly follow him (taqleed) or to take his statement without evidence or proof.  This is what we have come to know from the condition of Shaykh Rabee’ – hafidahullaah.

So we do not know that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies.  Shaykh Rabee’ only compels the people to follow the evidence.  So once the proof has been pointed out and the ruling, along with the proof, that whatever so and so has done is an innovation, has been issued, and the Shaykh has clarified the entirety of this affair to a student of knowledge, then it becomes obligatory upon the student of knowledge to follow this evidence.  And if he does not do so, then he has left the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and the manhaj that the Salaf were upon.

And perhaps the one who quoted that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies did not understand this circumstance and this situation.  Keep in mind that Shaykh Rabee’ – hafidhahullaah – we do not know that he bears enmity towards those whom he bears enmity due to personal issues.  And we do not know that he bears enmity towards those whom he bears enmity due to affairs of personal benefit. We only know from the Shaykh – and we do not praise anyone over Allaah – that he only bears enmity towards those whom he bears enmity and he warns against those whom we warns due to their opposition to the Book and the Sunnah and the manhaj of the Salafus-Saalih.  And it is compulsory upon the people to follow the Book and the Sunnah and the manhaj of the Salafus-Saalih.

This is what we know with regards to Shaykh Rabee’ – hafidhahullaah – and we do not claim infallibility for him and we do not claim that he does not err and that he does not slip up.  So he is only a human being.  However, we say: this is what we know about the Shaykh.  And Allaah know best. [1]

Endnotes:
[1]: Taken from al-Liqaa‘ul-Maftoohil-Awwal for Shabakah Imaam Daaril-Hijratil-’Ilmiyyah with Dr. Muhammad Ibn ’Umar Baazmool, dated 23rd of Dhul-Qa’dah, 1433H.

Translation by Maaz Qureshi

Does Sincere Repentance Erase All Sins?

Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

[Q]: Does sincere tawbah (repentance) erase all of that which has preceded it from sins?

[A]: Allaah the Exalted said,

Say: O My servants who have transgressed against themselves (by sinning), do not despair of the mercy of Allaah. Indeed, Allaah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [Sooratuz-Zumar 39:53]

So these sins of yours, regardless of whether they have occurred in private or otherwise, once you have repented with a truthful repentance, a sincere repentance (tawbah), then Allaah will forgive you for whatever has preceded.

So from Abee Sa’eed al-Khudree (radiyallaahu ’anhu), that the Prophet (sallallaahu ’alayhi wa sallam) said, “There was a man amongst those who came before you who killed ninety-nine people.  So he asked about the most knowledgeable of the people in the earth.  So he was directed to a monk.  So he went to him and said, “I have killed ninety-nine people.  So is there a tawbah for me?”  So the monk replied, “No.”  So the man killed him an completed one hundred people with him.

Then he asked once again about the most knowledgeable person in the earth.  So he was directed to a Scholar.  So he said, “I have killed one hundred people.  So is there a tawbah for me?”  So he replied, “Yes.  And who stands between you and the tawbah?  Move to such and such a place.  Since, over there are people who worship Allaah.  So worship Allaah with them and do not return to your land, since it is an evil land.”  So he travelled half way there and then death overtook him.  So the angel of mercy and the angel of punishment argued over him.  So the angel of mercy said, “He came repentant, with a heart devoted to Allaah.”  And the angel of punishment said, “He did not do any good, ever.”  So an angel came to them in the form of a human being.  So he arbitrated between them.  So he said, “Measure his distances from the two lands.  So whichever one he died closer to, then that is his end.  So they measured the distances and found that he was closer to the land he had intended.  So the angel of mercy took him.”  Qataadah (d.104H) said, ‘So al-Hasan said, ‘He mentioned to us that as death approached him, he crawled upon his chest.” [1]

And there occurs in one of the narrations, “Indeed, Allaah said to the previous land, ‘Distance yourself from him.’  And He said to the other land, ‘Draw closer to him.’” And this is from the virtue, generosity and mercy of Allaah.

The point is that all sins: Shirk, kufr (disbelief), ilhaad (apostasy), zandaqah (heresy), zinaa (adultery, fornication), consuming intoxicants, drawing pictures, or any other sin… Once the servant repents from it with a sincere tawbah, then Allaah accepts this tawbah and he expiates these sins from him, except for the rights of the servants.

So there is a record of sins that are not forgiven and that this Shirk and kufr.  And there is a record of sins that are not abandoned and that is the rights of the servants.  So it is obligatory for these sins to be resolved in this worldly life before the Hereafter.  So there is no deenaar or dirham, they are only good deeds.  So this oppressed individual takes from your good deeds and that oppressed individual takes from your good deeds and so on.  So if something remains with you after that, then you will enter Paradise.  And if you do not have any good deeds left, and you still owe them something, you will take on their evil deeds and then you will be punished for those sins. [2]

Endnotes:
[1]: Related by Muslim (no. 2766), Ibn Maajah (no. 2622) and Ahmad in al-Musnad (no. 10770).
[2]: Refer to Fataawaa Fadeelatush-Shaykh Rabee’ Ibn Haadee al-Madkhalee (1/140).

Translation by Maaz Qureshi

FREE AUDIO: al-Istiqaamah (Steadfastness) Seminar

This post contains the of free lectures from the al-Istiqaamah (Steadfastness) Seminar that took place in Detroit, MI this past April 2013.

Our noble brother Abu Muhammad a-Maghribi covered the books:

‘Ashru Qawaa’id fil-Istiqaamah (10 Principles of Steadfastness) by Shaykh Abdur-Razzaaq Al-Badr – 6 MP3 Set

ashara_qowaid_fil_istiqomah

Sharh al-Usool us-Sittah (Explanation of the 6 Principles) by Shaykh Saalih Ibn Fawzaan al-Fawzaan – 4 MP3 Set

AQ0190S-2

Additional talks at the al-Istiqaamah Seminar were also delivered and are all available to  download for free below.

Talkin’ it Out with the Youth

Sisters al-Istiqaamah Class

Sisters Q & A Session

Shaykh Musayd al-Husayni tele-link

Jum’ah Khutbah

 

 

 

 

AUDIO: ‘Aqidah of al-Raziyayn by Shaykh Khaalid Ibn Dahwee adh-Dhufayree – Lesson 1

aqidahraziyayh

Monthly Class covering the book

‘Aqidah

 of Abu Zurah (d.264H) and Abu Hatim(d.277H)

al-Raziyayn

Explained by

The Noble Shaykh

Khalid Ibn Dahwi al-Zufayri

May Allaah preserve him

 

Sunday May 5th @ 2:00 PM US EST

And the First Sunday of each Month inshaa’ Allaah

 

Live Location:

Masjid as-Sunnah an-Nabawiyyah

4944-46 Germantown Ave

Philadelphia, PA 19144

 

Online:

http://sunnahpublishing.net/live/

WizIQ.com/SunnahPublishing.net

Mixlr.com/Sunnah-Publishing

Paltalk: Masjid as-Sunnah an-Nabawiyyah

 

Ilm Online:

(661) 673-8600

Pin: 502059#

 

Lesson 1 – May 5, 2013

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Lesson 2 – June 2, 2013

 

Lesson 3 – July 7, 2013

 

Lesson 4 – August 4, 2013

 

Lesson 5 – September 1, 2013

 

Lesson 6 – October 6, 2013

 

Lesson 7 – November 3, 2013

 

Lesson 8 – December 1, 2013

 

Lesson 9 – January 5, 2014

 

Lesson 10 – Feburary 2, 2014

 

Lesson 11 – March 2, 2014

 

Lesson 12 – April 6, 2014

 

Lesson 13 – May 4, 2014

Shaykh Saalih Ibn Fawzaan al-Fawzaan Praises Shaykh Rabee’ Ibn Haadee al-Madkhalee

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[Q]: There has emerged in the arena a book entitled, Adwaa‘ Islaamiyyah ’alaa ’Aqeedah Sayyid Qutb wa Fikrihi (Islaamic Illuminations upon the Creed and Ideology of Sayyid Qutb), written by its author, Rabee’ al-Madkhalee.  What is your view concerning this book and is the author from the people of knowledge who are known to you?

[A]: There is no doubt that the author is from the people of knowledge and a graduate of the Islaamic University and he was a student of the Scholars and he is well-known, and the praise is for Allaah.  And you can look up whatever he has mentioned from errors, he has mentioned the pages.  Look them up in Dhilaalul-Qur‘aan.  So if you find that he was mistaken, then clarify his mistake, and if not, then it is obligatory to accept the truth.  The obligation is to accept the truth.  He mentioned the errors found in that book, along with their pages, he numbered them for you.  You can refer back to them and look up the speech.  So if you find a mistake, then notify the author about it – may Allaah reward you.  And if you find the correct view, then it is obligatory upon you to accept the correct view.

Likewise, the Noble Shaykh – hafidhahullaah – was asked, “Indeed, in these days a book has come out entitled, Adwaa‘ Islaamiyyah ’alaa ’Aqeedah Sayyid Qutb wa Fikrihi (Islaamic Illuminations upon the Creed and Ideology of Sayyid Qutb).  And the author concludes that Sayyid Qutb (k.1966H) fell into significant errors in ’aqeedah (creed).  We hope – O Noble Shaykh – that you will inform us about your view concerning this book.”

So al-’Allaamah Saalih Ibn Fawzaan al-Fawzaan replied, “This is a fine deed and its doer is a doer of good, because he did not come with anything from himself.  And he did not fabricate lies upon Sayyid Qutb, he only mentioned actual errors in his books.  And he made note of them by mentioning the pages and quoting the speech.  And as long as he does that, then there is no blame upon him.  As long as he mentions the error and supports his statement with evidence and he documents that from the man’s own book, then he has fulfilled what was upon him.  And everyone errs, Sayyid Qutb errs and others err.  And the praise is for Allaah that the truth is the objective of the Believer.  As long as the author does not come with something from himself, and he does not spread rumours about the man, and he does not lie upon the man, and he only quotes the man’s speech from his own books and he mentions the pages of the book, then he is free from rebuke.  And this type of clarification is necessary because these books are in the hands of the youth and their author is considered to be from the leaders of the ideology.” [1]

Endnotes:
[1]: Refer to Maa Yajib fit-Ta’aamul ma’al-’Ulamaa‘ (p. 32-33) of al-Furaydaan. BENEFIT – al-’Allaamah Saalih al-Fawzaan is from the Imaams of Islaam: al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee said, “So this was Maalik (d.179H), with whom ash-Shaafi’ee (d.204H) and al-Layth (d.175H) disputed in several issues, yet according to us he is from the prodigious Imaams of the Sunnah.  And this ash-Shaafi’ee opposed Imaam Ahmad in several issues where the correct view was with Imaam Ahmad, and Ahmad has views that are less preponderant than others, yet according to us he is the Imaam of Ahlus-Sunnah after him (i.e. ash-Shaafi’ee) and up until today.
And Ibn Taymiyyah (d.728H) and Ibnul-Qayyim (d.751H) and Ibn ’Abdul—Wahhaab (d.1206H) and Ibn Baaz (d.1420H) and al-Albaanee (d.1420H) have issues in which we oppose them, and Ibnul-’Uthaymeen (d.1421H) and al-Fawzaan, yet they are Imaams of Islaam according to us.”  Refer to Majmoo’ Kutub wa Rasaa‘il wa Fataawaa (10/277) of Rabee’ al-Madkhalee.

Translation by Maaz Qureshi

Special Characteristics of the Salafee Woman

Imaam Muqbil Ibn Haadee al-Waadi’ee (d.1421H)

 

[1]: She holds fast to the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), within the limits of her capability, upon the understanding of the Salafus-Saalih.

[2]: And it is also befitting for her to deal with the Muslims in a fine manner.  Rather, even with the disbelievers.  So Allaah the Mighty and Majestic says in his Noble Book,

And speak to people good words…” [Sooratul-Baqarah  2:83]

And He says,

Indeed, Allaah commands you to render trusts to whom they are due.” [Sooratun-Nisaa‘ 4:5]

And He also says,

And when you testify, then be just.” [Sooratul-An’aam 6:152]

And Allaah the Glorified and Exalted said,

O you who have believed, be persistently standing firm in justice, witnesses for Allaah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allaah is more worthy of both. So follow not personal inclination, lest you not be just. And if you distort your testimony or refuse to give it, then indeed Allaah is ever, with what you do, Acquainted.” [Sooratun-Nisaa‘ 4:135]

[3]: Likewise, it is obligatory upon her to maintain the Islaamic dress.  And she must distance herself from the enemies of Islaam.  Imaam Ahmad (d.241H) relates in his Musnad from the hadeeth of ’Abdullaah Ibn ’Umar (radiyallaahu ’anhumaa) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Whosoever resembles a people, then he is from them.” [1]

And Allaah, the Lord of Might, says concerning the affair of the dress,

O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves part of their outer garments. That is more suitable that they will be known and not be abused.” [Sooratul-Ahzaab 33:59]

And at-Tirmidhee (d.274H) relates in his Jaami’ from the hadeeth of ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘The woman in an ’awrah (whatever is required to be covered).  So when she goes out, the Shaytaan looks out for her.” [2]

[4]: And we advise her to treat her husband well if she desires a felicitous life.  So the Prophet (sallallaahu ’alayhi wa sallam) said, “When a man calls his wife to his bed and she refuses, the Angels curse her.” [3] The hadeeth is agreed upon.  And there occurs in Saheeh Muslim, “…except that the One who is above the heavens is angry with her.” [4]

[5]: Likewise, she must also carry out the upbringing of her children with an Islaamic upbringing.  So al-Bukhaaree (d.256H) and Muslim (d.261H) relate in their Saheehs from the hadeeth of ’Abdullaah Ibn ’Umar (radiyallaahu ’anhumaa) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Each of you is a shepherd and each of you will be questioned about his herd.” [5] And he mentioned that the woman is, “a guardian over the household of her husband and she will be questioned about her flock.” [6]

And there occurs in the Saheehayn (i.e. al-Bukhaaree and Muslim) from the hadeeth of Ma’qil Ibn Yasaar (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘There is no shepherd whom Allaah has entrusted with a flock and then he does not sincerely render his trust, except that he will not find the fragrance of Paradise.” [7] So it is not permissible to pre-occupy her with the da’wah over the upbringing of her children.

[6]: Likewise, it is befitting for her to be pleased with whatever Allaah has judged from the excellence of the man over the woman.  Allaah the Glorified and Exalted said,

And do not wish for that by which Allaah has made some of you exceed others.” [Sooratun-Nisaa‘ 4:32]

And Allaah the Glorified and Exalted says,

Men are in charge of women by right of what Allaah has given one over the other and what they spend for maintenance from their wealth. So righteous women are devoutly obedient, guarding in the husband’s absence what Allaah would have them guard. But those wives from whom you fear arrogance – first advise them; then if they persist, forsake them in bed; and finally, strike them. But if they obey you once more, seek no means against them.” [Sooratun-Nisaa‘ 4:34]

And there occurs in the Saheehayn from the hadeeth of Abee Hurayrah (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part.  So if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked.” [8] So it is befitting for the woman that she remain patient upon whatever Allaah has decreed for her in terms of the man’s excellence over her.  And this does not mean that she must be enslaved to him.  The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, as occurs in the Jaami’ of at-Tirmidhee, “Treat the women kindly, since they are only wards amongst you.  They do not have anything else over you.  Indeed, you wives have a right over you.  Indeed, you have a right over them.  So your right over them is that they do not allow those whom you detest to trample your bed and that they do not allow into your household those whom you detest.  And your right over them is that you treat them kindly with regards to their food and their clothing.” [9] And their occurs in the Sunan and in the Musnad of Imaam Ahmad (d.241H) from the hadeeth of Mu’aawiyah Ibn Haydah, that a man said, “O Messenger of Allaah!  What is the right that our wives have over us?”  He replied, “That you feed them whenever you eat and that you clothe them with whatever clothes you have an do not strike them in the face and that you do not rebuke them and that you do not separate from them, except within the house.” [10]

So what was it, may Allaah bless you?  So it is befitting that all of us co-operate upon goodness.  The man must deal with his wife in an Islaamic manner and he must aid her in seeking knowledge and he must aid her in calling to Allaah.  And the woman must deal with her husband in an Islaamic manner and she must aid him in knowledge and in calling to Allaah and in good upkeep of the household.  So Allaah the Mighty and Majestic says,

And co-operate upon righteousness and piety and do no co-operate upon sin and transgression.” [Sooratul-Maa‘idah 5:2]

And Allaah is the One from whom aid is sought. [11]

Endnotes:
[1]: Saheeh: Related by Aboo Daawood (no. 4031), Ahmad in al-Musnad (no. 5093).  It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 109).
[2]: Saheeh: Related by at-Tirmidhee (no. 1173).  It was authenticated by al-Albaanee in Saheehut-Tirmidhee (no. 936).
[3]: Related by al-Bukhaaree (no. 4897), Muslim (no. 2596), Aboo Daawood (no. 2141) and Ahmad in al-Musnad (no. 9379)
[4]: Related by Muslim (no. 2595).
[5]: Related by al-Bukhaaree (no. 853), Muslim (no. 1829), Aboo Daawood (no. 2928), at-Tirmidhee (no. 1705) and Ahmad in al-Musnad (no. 5145).
[6]: Related by al-Bukharee (no. 2419) Muslim (no. 3408) and Ahmad in al-Musnad (no. 5990).
[7]: Related by al-Bukhaaree (no. 6646), Muslim (no. 142) and ad-Daarimee in his Sunan (no. 2796).
[8]: Related by al-Bukhaaree (no. 4890) and Muslim (no. 1468).
[9]: Hasan: Related by Ibn Maajah (no. 1851) and at-Tirmidhee (no. 1163).  It was authenticated by al-Albaanee in Saheehut-Tirmidhee (no. 929).
[10]: Saheeh: Related by Aboo Daawood (no. 2142) and Ahmad in al-Musnad (no. 19509).  It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 244).
[11]: Taken from Majmoo’ul-Fataawaa an-Nisaa‘iyyah of Muqbil Ibn Haadee.

Translation by Maaz Qureshi

Shaykh ’Ubayd Ibn ’Abdullaah al-Jaabiree on the Allegation that al-Jarh wat-Ta’deel Divides the Muslims in the West

 

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[Q]: The questioner says: It has been spread that the fitnah (trial, tribulation) of al-Jarh wat-Ta’deel splits up the Ummah and speaking out against the people of innovation causes separation within the Ummah, especially those living in the western countries.  So they split up and distort the representation of Islaam by way of their speech against the mashaayikh, ‘This one is a hizbee (biased partisan),’ and the likes of that.

[A]: O my son, the Shaytaan has caused this rumour to circulate upon everyone’s tongues against Ahlus-Sunnah wal-Hadeeth.  The theme of the gathering is clear, so why do you beat about the bush and wander around by mentioning these ambiguities?!  Allaah the Glorified and Exalted has refused, except to separate between the truth and the falsehood and the guidance and the misguidance.  So why do you generalize?

Have you not come across the hadeeth, which mentions the procession of nations (umam)?  It occurs in the Saheehayn (i.e. the hadeeth collections of al-Bukhaaree and Muslim).  The Prophet (sallallaahu ’alayhi wa sallam) said, “I saw a Prophet passing and he had with him a raht – it is said this is a group of three to ten people – and a Prophet would pass and he would have with him three followers, and another would have two.  And a Prophet would pass and he would only have one man with him.  And a Prophet would pass and he would not have anyone with him.” [1] This Prophet who will have no one with him, was he sent to himself only?  Of course not!  He was sent to a nation (ummah).  However, that nation rejected his call.  And Ahlus-Sunnah never gossip about anyone, ever.  They only refute the innovation with evidence.  And consideration is not given to a large following, consideration is given to obtaining the truth.

The Shaykh, Muhammad Ibn ’Abdul-Wahhaab (d.1206H) – rahimahullaah – the Imaam of the da’wah and the reviver in the middle of the twelfth Hijree generation, the one who was aided by his brother, al-Ameer Muhammad Ibn Sa’ood – rahimahullaahul-jamee’ – derived rulings from this hadeeth, from them: that it is not permissible to forsake a small following, nor is it permissible to have high regard for a large following. [2]

And this is in agreement with a beautiful statement from al-Fudayl Ibn ’Iyaad (d.187H) – rahimahullaah – who said, “Hold fast to the paths of guidance and the scarcity of followers will not harm you.  And beware of the paths of misguidance and do not be deceived by the large numbers of those who are destroyed.” [3] So the majority have never been mentioned in a praiseworthy manner, ever. [4] We would love that the heads of disbelieving nations accept Islaam and remain upon the Sunnah: the president of America, the president of Russia, the king of Holland, the president of Poland and other than them.  We would love that they accept Islaam and remain upon the Sunnah, we do not dislike Islaam and the Sunnah for anyone and we invite them with wisdom and a beautiful admonition.

Endnotes:
[1]: Related by al-Bukhaaree (no. 5420), Muslim (no. 323) and Ahmad in al-Musnad (no. 2444).
[2]: Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) – rahimahullaah – said, “The fruit of this knowledge is to not have a high regard for a large following and to not forsake and be disheartened by a small following.”  Refer to Fathul-Majeed (p. 90), with the comments of Imaam Ibn Baaz and the checking of Shaykh Muhammad Haamid al-Fiqee.
[3]: Refer to al-I’tisaam (1/135) of ash-Shaatibee.  Sufyaan Ibn ’Uyaynah (d.197H) – rahimahullaah – said, “Traverse the path of truth and do not feel lonely due to the few people upon it.”  Related by Ibn ’Abdul-Barr in at-Tamheed (17/429).
[4]: BENEFIT – Imaam Muhammad Naasirud-Deen al-Albaanee on the Scarcity of Those who Answer the Da’wah: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “No Prophet from amongst the Prophets will have as many followers as me. Indeed, there will be from amongst the Prophets he who had no one believing in him, except one man.”  Related by Muslim (1/130).
Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) commented upon this hadeeth, saying, “In this hadeeth is a clear proof that the abundance of followers, or lack thereof is not the measuring standard that indicates whether the caller is upon truth or falsehood. So even though the da’wah of these Prophets – ’alayhimus-salaatu was-salaam – was one and their Religion was one, their varied with regards to the numbers of their followers. Some of them had many and some of them had a few, to the extent that some had no one to believe in them except one man. Rather, there was from amongst them he who had not a single follower!
So in this is a profound lesson for the callers and those who are being called in this age of ours. So it is obligatory upon the caller to remember this reality. He must remain for a long time in the path of calling to Allaah the Exalted, and he must not pay any attention to the scarcity of those who answer him, because there is nothing upon him, except to convey the message clearly. And he has the best example in the previous Prophets who did not have anyone with them other than one or two men!
So the one being called upon must not despair due to the scarcity of those who answer the caller, and he must not take that as a reason for doubting in the da’wah of truth and thus abandon eemaan (faith) in it, let alone that he would take that as an indication of the falsity of the da’wah with the argument that no one is following this caller, or that only a few are following him. And if his da’wah were truthful, the majority of the people would not follow him! Allaah the Mighty and Majestic said,
And most of mankind will not believe, even if you desire it eagerly.” [Soorah Yoosuf 12:103].”
Refer to Silsilatul-Ahaadeethis-Saheehah (no. 397) of al-Albaanee.

Translation by Maaz Qureshi

Shaykh Rabee’ Ibn Haadee al-Madkhalee Answers Why He Has Chosen al-Jarh wat-Ta’deel as a Manhaj

[Q]: Our noble Shaykh, why have you chosen the manhaj of al-Jarh wat-Ta’deel as a path, even though in the view of many of the callers (du’aat) and reformers, it is considered a cause for discord within the Ummah and a way to hatred for those who travel upon this path.  They use as an argument the claim that al-Jarh wat-Ta’deel has already ended along with the time of hadeeth narration.

[A]: I have not chosen the manhaj of al-Jarh wat-Ta’deel.  I am only a critic (naaqid).  I saw many innovations and calamities and misguidance had attached themselves to Islaam.  So I took great pains, within the limits of my strength, along with my incapability and my weakness, to expel this falsehood, which had attached itself to the Religion out of oppression and falsehood, from Islaam.  So the innovations, misguidance and deviation occurred from callers who ascribed to Islaam, not to mention that this was in the age of extremism and flattery.  Meaning, these affairs had attached themselves to Islaam and had become attributed to Islaam.  So I worked to expel this falsehood from Islaam.

Regardless of whether it is called jarh (disparagement, criticism) or ta’deel (praise), or whatever it is called, I only criticize false speech.  And I clarify its opposition to Islaam – may Allaah bless you – with proofs and evidence.  I clarify how this speech opposes the beliefs (’aqaa‘id) and how it opposes the manhaj of Islaam.  I clarify these issues that are considered fiqh (understanding) in the topic of al-’aqeedah (creed) and manhaj (methodology), may Allaah bless you.  Some of the people have named that jarh and ta’deel.  Of course something of al-Jarh wat-Ta’deel has entered by way of this criticism (naqd).

So I do not call myself a mujarrih (one who disparages) and a mu’addil (one who praises), I only call myself a weak and indigent naaqid (critic).  And I have not gotten into the middle of this criticism, may Allaah bless you, except because the people have moved onto other aspects of Islaam in order to aid Islaam.  And this was made easy and all of that is from the affairs that aid Islaam and lead to the raising of its banner and they make the word of Allaah the Blessed and Exalted uppermost.  This one gives attention to the topic of criticism and that one gives attention to the authentication of ahaadeeth, and no one blames each other.

This is from the communal obligations (fard kifaayah).  When some of the people carry out this obligation, then the burden of it is lifted from the rest.  So this individual carries out the obligation of this aspect – the communal obligation – and that individual carries out the communal obligation of that aspect.  So this one writes about ’aqeedah (creed) and this one writes about the Sunnah, he authenticates and he declares ahaadeeth weak and he extracts fiqh rulings.  So the end result is that all of them complete and supplement each other.

And the statement that the Tableegh and the Ikhwaan and the other groups complete each other is an error and a blunder. It is an error that occurred from someone who is attributed to the Salafee manhaj and it is from the errors of the people of desires and misguidance.  So the innovation can never complete Islaam. [1]

So when this individual has drafted himself to raise the banner of innovation and to aid it and to call to it, and another one has done the same, and yet another one has done the same, then we do not hold that this will do anything but contribute to the destruction of Islaam.  And it will not complete anything from Islaam at all.  It will only bring about defect and deformity. [2]

And his statement, “The age of al-Jarh wat-Ta’deel has ended,” this is a lie.  The manhaj of criticism (naqd) will not end up until the Day of Judgement.  And the manhaj of the Jarh wat-Ta’deel will not end until the Day of Judgement.  As long as innovations and slogans of misguidance exist and they have callers and imaams of misguidance, then al-Jarh wat-Ta’deel will not end up until the Day of Judgement.  And it is surely from Jihaad. [3] Rather, it is better than striking with swords. [4]

And the age of narration ended in the third generation.  So why did Ibn Taymiyyah (d.728H) raise the banner of criticism (naqd) and the banner of al-Jarh wat-Ta’deel?!  Likewise, there were adh-Dhahabee (d.748H) and Ibnul-Qayyim (d.751H) and Ibn Katheer (d.774H) and Ibn Hajr (d.852H) and others up until the Day of Judgement.

As long as there is a struggle between truth and falsehood and between guidance and misguidance and between the people of truth and the falsehood and between the people of guidance and the misguidance, then it is inevitable that the swords of criticism (naqd) and al-Jarh wat-Ta’deel remain unsheathed against the people of falsehood.  And they are more dangerous than the people of narration and have more reason to receive jarh than the narrators who could err legally and logically.

However, these are individuals who invent innovations and spread them deliberately amongst the ranks of the Muslims in the name of Islaam.

And as for the narrators, then the liars from amongst them were few and confined and the rest of the people were good and made errors.  So the other were not silent about them.

So even though the age of narration has already ended, the age of criticism has not ended – criticism of the people of innovation and disparagement (jarh) of them and clarifying their misguidance and their danger.  This shall remain continuous up until the Day of Judgement, and it is Jihaad. [5]

Endnotes:
[1]: One such example is ’Abdur-Rahmaan ’Abdul-Khaaliq who said in al-Wasaayaa al-’Ashar lil-’Aamileen bid-Da’wah (p. 72), “And the conclusion is that I call to mutual closeness and organization between the Islaamic groups (jamaa’aat).  And I call to opening up avenues for discussion and meeting and mutual competition in goodness and being mutually close in doing good works.  And this is what will hasten the spreading of religious sentiment what will transform our societies into Islaamic societies.”
Compare this to what the major Scholars of our times have said: Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H) said, “I say: There is not either in the Book or the Sunnah that which allows multiple groups and parties. Rather, there is in the Book and the Sunnah that which censures this. Allaah the Exalted said,
Verily those who split up their Religion and become sects, you have no concern with them in the least. Their affair is with Allaah who will tell them about what they used to do.” [Sooratul-An’aam 6:159].” Refer to the cassette tape, Majmoo’ Kalaamul-’Ulamaa fee ’Abdur-Rahmaan ’Abdul-Khaaliq (side two).
Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) said, “Therefore, we believe with certainty, that every group that does not establish itself upon the foundation of the Book and the Sunnah and the manhaj of the Salafus-Saalih – having extensively and comprehensively studied the rulings of Islaam, the large and the small, the principles and the branches – then this group will not be from the Saved-Sect; the Sect which proceeds upon the Straight Path which was indicated by the Messenger (sallallaahu ’alayhi wa sallam) in the authentic hadeeth.”  Refer to Fataawaa Shaykh al-Albaanee (p. 106-114). [TN]
[2]: Imaam al-Barbahaaree (d.329H) said, “And know that a people do not innovate an innovation, except that they abandon its like from the Sunnah.”  Refer to Sharhus-Sunnah (no. 6).
And Hassaan Ibn ’Atiyyah said, “Indeed, the people do not innovate an innovation, except that Allaah removes from them its like from the Sunnah.  It does not return to them until the Day of Judgement.”  Refer to Saheehul-Mishkaat (no. 188) of al-Albaanee.
And al-Fudayl Ibn ’Iyaad (d.187H) said, “And whosoever gives importance to an innovator, then he has aided him in the destruction of Islaam.”  Refer to Sharhus-Sunnah (p. 252) of al-Barbahaaree.
[3]: Imaam ’Abdur-Rahmaan Ibn Naasir as-Sa’dee (d.1376H) – rahimahullaah – said, “The Jihaad is of two types: a Jihaad by which the rectification of the Muslims is intended, and their correctness in their beliefs and their manners, and all of their religious and worldly affairs, and in their knowledge and action related education.  And this type is the basis of Jihaad and its foundation, and built upon it is the second type of Jihaad.  It is the Jihaad by which the defense against the transgressors upon Islaam is intended, such as the disbelievers, and the hypocrites, and the atheists and all of the enemies of the Religion and their supporters.”  Refer to Wujoobut-Ta’aawun baynal-Muslimeen (p. 7-8) of as-Sa’dee. [TN]
[4]: Shaykhul-Islaam Ibn Taymiyyah (d.728H) said in Majmoo’ul-Fataawaa (4/12), ‘So the one who refutes the people of innovation is a mujaahid, to the extent that Yahyaa Ibn Yahyaa said, ‘Defending the Sunnah has more excellence than Jihaad.”
I (Aboo Rawaahah) say: And that which I found in the biography of Yahyaa Ibn Yahyaa at-Taymee an-Naysaabooree in Siyar A’laamun-Nubalaa‘ (10/518) is that Imaam adh-Dhahabee quotes from Nasr Ibn Zakariyyaa who said: I heard Muhammad Ibn Yahyaa adh-Dhuhlee: I heard Yahyaa Ibn Ma’een saying, “Defending the Sunnah is more excellent than Jihaad in the path of Allaah.”  So I said to Yahyaa, “A man spends his wealth and tires himself and struggles, yet this is more excellent than that?”  He replied, “Yes, by much.”
I say: So when I presented this statement to our Shaykh (Rabee’ Ibn Haadee) – hafidhahullaah, he replied, “As for this statement, then it is attributed to Yahyaa Ibn Yahyaa at-Taymee an-Naysaabooree.  However, the fact that it has come from Yahyaa Ibn Ma’een is also considered a benefit.”
[5]: Refer to Ajwibatul-’Allaamatish-Shaykh Rabee’ Ibn Haadee al-Madkhalee as-Salafiyyah (p. 13-15) of Aboo Rawaahah ’Abdullaah Ibn ’Eesaa al-Mawree al-Yamaanee.

Translation by Maaz Qureshi

Shaykh Saalih al-Fawzaan on the First Adhaan of ’Uthmaan

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[Q]: And this questioner asks: What is the validity of the statement that the adhaan (call to Prayer) of ’Uthmaan (radiyallaahu ’anhu) is an innovation or misguidance?

[A]: This itself is the innovation.  The one who says such speech, it is the innovation.  The Messenger (sallallaahu ’alayhi wa sallam) said,

“Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs.” [1]

Was ’Uthmaan not from the Rightly Guided Caliphs?  ’Uthmaan, was he not from the Rightly Guided Caliphs?  Was he not the third Caliph?  Fine.

Therefore, whatever he commanded with is a Sunnah.  The first adhaan is a Sunnah.  It is like the first adhaan that occurs before the Fajr Prayer.  This is a Sunnah because it awakens the people.  ’Uthmaan commanded it when he saw that the people had become pre-occupied with their farming and their businesses, in order that they would be notified about the Jumu’ah Prayer and prepare for it.  So it became a Sunnah.  However, this individual does not know the Sunnah from the bid’ah (innovation).  Whatever he does not know, then he considers it innovation.  Yes.

Endnotes:
[1]: Saheeh: Related by Aboo Daawood (no. 4443), at-Tirmidhee (no. 2815), ad-Daarimee in his Sunan (no. 96) and Ahmad in al-Musnad (4/126-127).  It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 2549).

Translation by Maaz Qureshi

Shaykh Muhammad Ibn Haadee al-Madkhalee Explains that Shaykh Rabee’ is from the Astonishing Affairs of our Times

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[Q]: And this one asks: who possesses the knowledge of al-Jarh wat-Ta’deel in our present times?

[A]: As for whatever is related to narrations, then that has been documented in books and there is nothing left from that except for it to be studied.  As for whatever is related to innovation and criticizing its people and clarifying their condition, then this returns back to the Scholars – to the Scholars of the Sunnah – those who know the innovations, their rulings and the rulings upon their people.

And the more a person delves into this topic, the more he mixes with the people and reads their books and obtains knowledge of their positions, then he will be more knowledgeable about this topic.  For example, the early Imaams of hadeeth used to say, ‘Indeed, the knowledge of al-Jarh wat-Ta’deel is a difficult ascent.’  So the huffaadh (memorizers) are many and those who procure enough knowledge for ta’deel (appraisal) and tajreeh (disparagement, criticism) are few from amongst them.  And they have stipulated several conditions for the mujarrih (critic).  So from them:

  • He must be a memorizer of the narrations.
  • He must have memorized the avenues of disagreement.
  • He must be knowledgeable about the narrators, knowledgeable about their teachers, level after level and about their students and about the sources of their reports and other than that.

So once he has come to know these things, then having a vast memory and being familiar with the conditions of the people will aid him.  And he must adorn himself with taqwaa (righteousness) and wara’ (piety) and fear of Allaah.  So he must not have a predilection for desire and he must not be provoked by anger.  This is what they have mentioned with regards to the attributes of the mujarrih (critic).

So therefore, the Scholar who knows the people and he has mixed with the people, then he is the one who rules upon them, since he has knowledge of the people, in addition to his knowledge about the ahkaam (rules, regulations) of the Sharee’ah.  So he is given precedence in this.

And from the astonishing affairs I have seen in these times is our Shaykh, Shaykh Rabee’ (hafidhahullaah).  There has never been an individual mentioned to us that we were ignorant about and we asked him about this individual, except that he would say, ‘I have known him for twenty years, or thirty years, or forty years, or for fifteen years,’ and the likes of that.  He will bring you information about that individual in detail and he will explain that this individual has such and such and such a position, and we visited him at his place and in his land, or such and such has been mentioned to us, or we met in such a season and the likes of that.

So knowledge of the people in this manner is a distinct field.  Sometimes, you do not even fully know your neighbour who lives beside you for months.  You may not even know his name!  So this is a gift from Allaah the Blessed and Exalted.

Indeed, this has been testified for him.  Meaning, the one whose testimony is given consideration in this topic: Shaykh Naasir – rahimahullaahu ta’aalaa – said he is the flag bearer of the Sunnah in these times.  So he was from the most knowledgeable of the people concerning the hadeeth of the Messenger (sallallaahu ’alayhi wa sallam).  Rather, I do not know of anyone under the pillars of the heavens more knowledge about hadeeth in these times – rahmatullaahi ’alayhi.  And he testified for this man (i.e. Shaykh Rabee’), the Shaykh (i.e. Shaykh al-Albaanee) testified for his student. [1] So may Allaah have mercy upon Shaykh Naasir and may Allaah preserve our Shaykh, Shaykh Rabee’.

And we ask Allaah the Sublime and Exalted to grant all of us success. [2]

Endnotes:
[1]: Shaykh Muhammad Ibn ’Umar Baazmool said, “Shaykh al-Albaanee is a sign from the signs in these times with regards to hadeeth.  He described Shaykh Rabee’ as the flag-bearer of al-Jarh wat-Ta’deel in these times!!  So if this description was inapplicable, Shaykh al-Albaanee would have been the foremost of the people in opposing it and not applying it to a man living in these times, because he (i.e. al-Albaanee) is from the specialists in this field.”  Refer to the cassette, al-Ajwibatul-Manhajiyyah ’alal-As‘ilatis-Salafiyyatil-Leebiyyah.
[2]: This was taken from the first lesson of the author’s explanation of Nukhbatul-Fikr of Ibn Hajr.

Translation by Maaz Qureshi

Shaykh Muqbil Ibn Haadee al-Waadi’ee (d.1421H) on Why They Fear al-Jarh wat-Ta’deel

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[Q]: The ninth question is: why have you chosen al-Jarh wat-Ta’deel as a path, even though it is counted as a cause for division within the Ummah and it is considered a path to hatred for those who travel upon this mode of conduct in the view of many of the callers (du’aat) and reformers?

[A]: If we were to abandon al-Jarh wat-Ta’deel, then the statement of the Imaam, the exemplar, Shaykh Ibn Baaz (d.1420H) and the statement of ’Alee at-Tantaawee [1] would become the same, but they are not the same.  So we are in need of clarifying the condition of Hasan at-Turaabee [2] and Yoosuf al-Qardaawee [3] and ’Abdul-Majeed az-Zindaanee.  Likewise, it is inevitable to clarify the condition of the heads of the Ikhwaanul-Muslimeen be clarified and the government scholars as well.  It is inevitable that their condition be clarified, those who argue for the governments with falsehood, whilst the Lord of Might says in His Noble Book,

And do not argue on behalf of those who deceive themselves.  Indeed, Allaah does not like anyone who is a betrayer of trust and indulges in crime.” [Sooratun-Nisaa‘ 4:107]

 So the Messenger (sallallaahu ’alayhi wa sallam) said, “”Indeed, I fear for my Ummah imaams who will mislead.” [4] Who was its narrator?  And who related it, O Zakariyyaa?  Do you have it?  Speak, who related it?  Aboo Daawood, correct.  Yes, its narrator was Thawbaan and Aboo Daawood related it.

 So the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said that.  And the Lord of Might says in His Noble Book,

 

O you who believe!  Indeed, there are many of the rabbis and the monks who devour the wealth of mankind in falsehood and hinder them from the Path of Allaah.” [Sooratut-Tawbah 9:43]

 And the Messenger (sallallaahu ’alayhi wa sallam) said, “What an evil brother to his family,” [5] and he said, as occurs in al-Bukhaaree, “I do not think that so and so and so and so know anything from our Religion.” [6] And he said whilst prohibiting Mu’aadh, “Are you a fattaan (one who stirs up trials and tribulations), O Mu’aadh?” [7] And he said, to Abee Dharr, “Indeed, you are a man who has jaahiliyyah (pre-Islaamic times of ignorance) in him.” [8] And he said to his wives, “You are surely like the female companions of Yoosuf.” [9]

 Indeed, I praise Allaah for we have mentioned a beneficial passage in al-Makhraj minal-Fitnah and also in al-Jaami’us-Saheeh mimmaa laysa fis-Saheehayn.  And this was done with evidences for whosoever will rely upon them.

 Indeed, I praise Allaah that al-Jarh wat-Ta’deel has pulverized (tahana) ’Abdur-Raheem at-Tahhaan. [10] It has pulverized him, O brothers.  And it has severed (qarrada) the tongue of Yoosuf al-Qardaawee.

 How many times have they informed us that an Egyptian individual delivers an admonition in which many government employees are present.  And after this, that individual explains,

 

By al-’Asr (the time).  Indeed, mankind is in a state of loss.” [Sooratul-’Asr 103:1-2]

 So he says, ‘The minister of the interior is in a state of loss, except if he is from the Believers.’  And after that he says, ‘Before I had even realized it, the ministers and the employees would each hid behind the other so that none of them would be seen saying that he is in a state of loss, except if he is a Believer.’

 And I praise Allaah that the hearts of the innovators tremble due to a cassette tape, which perhaps has reached them in Britain, or America or in other places.  And Allaah is the One from whom aid is sought.  Yes.

 [Q]: And what about the one who says that it (i.e. al-Jarh wat-Ta’deel) ended with the time of narration?

 [A]: The ones who say that it ended, my brothers, they know that they are majrooh (disparaged, criticized).  Due to this, they do not want anyone to speak about al-Jarh wat-Ta’deel.  I met with some of them at the office of at-Tawjeeh wal-Irshaad after the release of al-Makhraj minal-Fitnah and they said, “It is backbiting, al-Makhraj minal-Fitnah is backbiting.  It is the madkhal (entrance) to fitnah (trial).”  I spoke with them and they said to us, ‘We shall make peace, We shall make peace.  Tell them to remain silent and we shall make peace with regards to whatever has agitated them.’  And then nothing happened.  They said, ‘Yes, you have struck a blow against us and we shall make peace.’  If our strike was correct, then why did you say you would make peace?  It was just that after we struck them a blow, we left it for a few days to let things cool down, then we came to them with another blow.  And was it not correct?  The war is deception.

 So they are fearful of al-Jarh wat-Ta’deel, because they know that they are majrooh (disparaged, criticized).  And they are likewise fearful of writings against them.  An elder from amongst the elders of the tribes, one of those who used to have sympathy for the Ikhwaanul-Muslimeen, said to me, ‘Why have you aggravated them, O Abaa ’Abdur-Rahmaan?’ I said, “Let us make peace and whatever has passed is in the past.”  He said, ‘No problem, we shall make peace and whatever has passed is in the past and do not write against them.’  He said, ‘We permit you to speak against them.  There is no problem in speaking on a cassette tape.  However, this writing agitates them.’  So when I saw that they were agitated, I resolved to collect the cassette tapes into books and publish them.  And Allaah is One from whom aid is sought.

Endnotes:
[1]: This is the individual whom Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) referred to as an “enemy of the Da’watus-Salafiyyah.”  Shaykh Muqbil said, “The one who abstains from al-Jarh wat-Ta’deel has abstained from the Sunnah.  So if there was no Jarh wat-Ta’deel, then the speech of the noble Scholar who calls to Allaah would be the same as the speech of ’Alee at-Tantaawee, and the same as the speech of Muhammad as-Sawwaaf, and the same as the speech of Muhammad al-Ghazaalee, or the same as Hasan at-Turaabee, or the same as ash-Sha’raawee, or the same as the speech of the Shee’ah and the Raafidah, or the same as the speech of the Soofee: Hasan as-Saqqaaf.
No one abstains from this knowledge, except for a man who is ignorant, or a man who holds rancour in his heart, or a man who knows that he is majrooh (disparaged, criticized), so he diverts others from al-Jarh wat-Ta’deel, because he knows that he is majrooh.”  Refer to Fadaa‘ih wan-Nasaa‘ih (p. 115) of Muqbil Ibn Haadee.
[2]: Shaykh Muqbil said about his books that they are, “books of deviation and misguidance.”  Refer to Qam’ul-Mu’aanid (p. 504) of Muqbil Ibn Haadee.
[3]: Shaykh Muqbil – rahimahullaah – said about his famous book, al-Halaal wal-Haraam, “As for this one, then it is a disfigured book.  And it is a small book!  This demonstrates the scope of your knowledge.  If an individual were to write about the halaal and the haraam, then it would surely reach volumes.  Indeed, Shaykh al-Fawzaan has refuted it in a book that he called: Naqdul-Halaal wal-Haraam.”  Refer to al-Majroohoon ’indal-Imaamil-Waadi’ee (p. 103) of ’Aadil as-Siyaaghee.
[4]: Saheeh: Related by Aboo Daawood (no. 4252), ad-Daarimee in his Sunan (no. 209) and Ahmad in al-Musnad (no. 21888).  It was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (no. 3577).
[5]: Related by al-Bukhaaree (no. 5685), Muslim (no. 2591), Aboo Daawood (no. 4792), at-Tirmidhee (no. 1996) and Ahmad in al-Musnad (no. 23586).
[6]: Related by al-Bukhaaree (no. 5720).
[7]: Related by al-Bukhaaree (no. 673), Muslim (no. 465), Aboo Daawood (no. 790), an-Nisaa‘ee (no. 835) and Ahmad in al-Musnad (no. 13778).
[8]: Related by al-Bukhaaree (no. 30), Muslim (no. 1661), Aboo Daawood (no. 5157) and Ahmad in al-Musnad (no. 20291).
[9]: Related by al-Bukhaaree (no. 647), Muslim (no. 418), Maalik in al-Muwatta‘ (no. 414) and Ahmad in al-Musnad (no. 25348).
[10]: Shaykh Muqbil has stated about him, “You are nothing but an innovation and you come with innovation and you argue with misguidance.  And if Allaah so wills, we shall come out with a book entitled, Iqaamatul-Burhaan ’alaa Dalaal ’Abdir-Raheem at-Tahhaan (Establishing Evidence for the Misguidance of ’Abdur-Raheem at-Tahhaan).  So if only you would lower yourself and learn and study Saheehul-Bukhaaree and Muslim and Fathul-Majeed and other than those.”  Refer to Fadaa‘ih wan-Nasaa‘ih (p. 249).

Translation by Maaz Qureshi

Shaykh Rabee’ Ibn Haadee al-Madkhalee on Combining Love and Hatred for an Innovator

[Q]: Can one possess both love and hatred for an innovator?

[A]: Love for the sake of Allaah and hatred for the sake of Allaah is the most trustworthy handhold of eemaan (faith).  And it encompasses love for the sincere and truthful Believers, because you love them for the sake of Allaah the Mighty and Majestic.

And hatred encompasses hatred for the hypocrites and the disbelievers, along with their variant categories.  Likewise, it encompasses hatred for the people of innovation, because they have a share in opposing the Book of Allaah and the Sunnah of His Messenger (’alayhis-salaatu was-salaam); each of them shares in this in accordance to his innovation (bid’ah).  And they have a share in agreeing with the disbelievers and the hypocrites in these oppositions with regards to ’aqeedah (creed) and manhaj.  So they consequently take their portion from the hatred.

And when we reflect upon the speech of the Salaf and when we comprehensively study the books of the Sunnah, then we do not find this apportionment.  That is, the apportionment of the heart concerning the affair of the people of innovation into love from an angle and hatred from another angle.  We do not find that.  We do not find anything from the Salaf, except an encouragement to hate them and to boycott them.  Rather, a number of Imaams have mentioned an ijmaa’ (consensus) upon hating them, boycotting them and separating from them.  This has been mentioned by a number of Imaams, from them: Imaam al-Baghawee (d.516H) – rahimahullaah – the author of Sharhus-Sunnah and the author of at-Tafseer and other than these two from beneficial writings. [1] And he is an Imaam from the Imaams of the Sunnah and perhaps he is to be counted from amongst the revivers of the Religion.  Likewise, Imaam as-Saaboonee (d.449H), the author of Sharh ’Aqeedatus-Salaf Ashaabil-Hadeeth, and other than him have mentioned an ijmaa’ (consensus) upon hatred for the people of innovation and boycotting them and separating from them. [2] This consensus occurred from the Companions and those who came after them. [3]

And I do not believe that an individual is capable of combining between love and hatred and apportioning them and dividing them into two categories: hatred in accordance to whatever the person has committed from innovation, and love due to whatever has remained upon him from the Sunnah.  So this is a burden that cannot be endured.  And everyone can have his statement accepted or rejected, even if this statement was uttered by a man from amongst the Imaams of Islaam.  And his statement is evaluated as the statements of the Imaams of the Sunnah are evaluated.  We accept whatever is found therein from truth and raise it above our heads.  And whatever is an error, then it is rejected.  Everyone can have his statement accepted or rejected, except the Messenger of Allaah (sallallaahu ’alayhi wa sallam).

And the Salaf interacted with the statements of the Companions.  So they maintained respect and honour for them, but they did not accept the errors from them.  So infallibility is not for anyone but the Messenger of Allaah (’alayhis-salaatu was-salaam) and for the Prophets (’alayhimus-salaatu was-salaam) in whatever they convey.  As for other than them, then they are not infallible from falling into error.

Due to this, you would see that they did not accept something from the statements of ’Umar (radiyallaahu ’anhu), nor something from the statements of ’Uthmaan (radiyallaahu ’anhu), in which there was a problem.  They would then reject it.  And they would reject something from the statements of ’Alee, something from the speech of Ibn ’Abbaas and something from the speech of Ibn Mas’ood and from the speech of the Major Imaams after them: from the statements of Sa’eed Ibnul-Musayyib (d.93H) and from the statements of Maalik (d.179H) and al-Awzaa’ee (d.157H) and ath-Thawree (d.167H) and ash-Shaafi’ee (d.204H) and Ahmad (d.241H) and other than them.

They accepted from their speech whatever was in conformity to the truth and whatever agreed with the Book and the Sunnah and they respected them and were pleased with him.  And they believed about them that they were mujtahidoon (Scholars capable of ijtihaad) and they were rewarded, even if they erred.  And this was in issues wherein ijtihaad (independent reasoning) is permissible.  And that occurs in the absence of a text from Allaah and from His Messenger (sallallaahu ’alayhi wa sallam).

As for innovations in ’aqaa‘id (beliefs) and manaahij (methodologies), then this obligates hatred for the one who innovates therein.  So the statement that we love him in accordance to what he possesses from Sunnah and we hate him accordance to whatever has from innovation, then this speech was not found amongst the Salaf.

Indeed, we have debated this ideology in some of the written works [4] in refutation of the people of al-Muwaazinaat [5] and those who are connected to al-Muwaazinaat and who hide behind the statement of Shaykhul-Islaam Ibn Taymiyyah (d.728H) who held that an individual is to be loved in accordance to what he possesses from the Sunnah and hated in accordance to what he possesses from innovations.  And we refuted these things with speech from the Salaf and their positions. [6] Rather, with their consensus.  I ask Allaah to establish us firmly upon the Sunnah.

However, hatred fluctuates.  Hatred for the Jew is more intense than the hatred for the Christian.  We hate the Christians and we hate the Jews, we do not love them.  However, the Jew is more staunch in enmity,

You will surely find the most intense of the people in animosity toward the Believers to be the Jews and those who associate others with Allaah.” [Sooratul-Maa‘idah 5:72]

So the Christians have a slighter hatred for the Muslims than the Jews and a slighter animosity.  And this is something confirmed, it has been confirmed by the current state of affairs and throughout history.

So the Muslim is able to live in the lands of the Christians, as you see many of the Muslims living in the lands of the Christians, but they are not able to live in the lands of the Jews.  Rather, the Jews overtake them in the lands of the Christians, let alone their own lands.  Likewise, the Sunnee is not able to live amongst the Rawaafid.  So he will find therein suppression, suffering and perils that he would not find even amongst the Jews.  How can we love the Rawaafid despite what they have from views of disbelief and when they hate us more than the hatred of the Jews?  How can we love them?  And how can we divide love up between us and them?

The point is that when you read the books of all the Salaf, you do not find this Muwaazinaat (counterbalancing).  And when we hate the people of innovation from the Soofiyyah and other than them, and they are many sects, and when we hate the Ash’ariyyah and other than them, we do not hate them in the same manner that we hate the Jews and Christians.  Meaning, love is like eemaan, it increases and decreases and it fluctuates with regards to the servants.  And hatred is likewise.  My hatred for the Jews is not same as my hatred for the Christians, which is not the same as my hatred for the people of innovation.

And when the disbelieving Jews and Christians transgress against the likes of the Ashaa’irah and the Soofiyyah, then we defend them (i.e. the Ashaa’irah and the Soofiyyah) and we aid them in facing those enemies (i.e. the Jews and Christians), even though we hate them and they hate us with an intense hatred.  They do not have this apportionment.  So it is obligatory upon them to love us and return back to what we have with us.  However, there is no love and there is no justice.  Rather, some of their extremists become fanatical, so they declare us disbelievers out of oppression and enmity.  And we do not declare them disbelievers and we do not display towards them the enmity to be shown to the disbelievers. [7]

Endnotes:
[1]: Imaam Aboo Muhammad al-Husayn Ibn Mas’ood al-Baghawee (d.516H) – rahimahullaah – said, “Indeed, the Companions and the taabi’oon and their followers and the Scholars of the Sunnah have proceeded upon this, having consensus and agreement with regards to enmity towards the people of innovation and boycotting them.”  Refer to Sharhus-Sunnah (1/227) of al-Baghawee. [TN]
[2]: Imaam Aboo ’Uthmaan Ismaa’eel Ibn ’Abdur-Rahmaan as-Saaboonee (d.449H) – rahimahullaah – said whilst speaking about the Salaf, “And they were in agreement, along with that, upon subduing the people of innovation and humiliating them, disgracing them, banishing them and driving them away.  They held that one must maintain a distance from them and from whosoever associates with them and is intimate with them.  And they must seek nearness to Allaah the Mighty and Majestic by avoiding them and boycotting them.”  Refer to ’Aqeedatus-Salaf wa Ashaabul-Hadeeth (p. 123) of as-Saaboonee. [TN]
[3]: Ibn ’Asaakir (d.571H) related this consensus from Imaam al-Awzaa’ee (d.157H) in Taareekh Dimashq (6/362), Ibn Battah (d.387H) narrates it from ’Abdur-Rahmaan Ibn Abee Zinaad in al-Ibaanah (2/532), Aboo Nu’aym al-Asfahaanee (d.430H) relates it from al-Fudayl Ibn ’Iyaad (d.187H) in Hilyatul-Awliyaa‘ (8/104), Saalih Ibn Ahmad (d.266H) narrates it from his father Imaam Ahmad Ibn Hanbal (d.241H) in his Masaa‘il (2/166-167), al-Muzanee (d.264H) mentions it in his Sharhus-Sunnah (p. 85) and al-Aajurree (d.360H) mentions it in ash-Sharee’ah (3/574). For many such examples, refer to Ijmaa’ul-’Ulamaa‘ ’alaa Hajr wat-Tahdheer Ahlil-Bid’ah wal-Ahwaa‘ of Khaalid adh-Dhufayree.  [TN]
[4]: Refer to the author’s magnum opus, Manhaj Ahlus-Sunnah fee Naqdir-Rijaal wal-Kutub wat-Tawaa‘if, as it contains almost two hundred pages of scholarly refutation upon the doubts of Salmaan al-’Awdah and Ahmad Ibn ’Abdur-Rahmaan as-Suwayyaan. [TN]
[5]: The innovation of al-Muwaazinaat refers to obligating the mention of good qualities possessed by the individual being criticized.  Shaykh Saalih Ibn Fawzaan al-Fawzaan said about it, “When you mention their good qualities it means that you are calling to following them.  No, do not mention their good qualities.  Mention the errors that they are upon only.”  Refer to As‘ilatul-Manaahijil-Jadeedah (p. 31-32) of Jamaal al-Haarithee. [TN]
[6]: From the individuals who have used this view to dilute the position of Ahlus-Sunnah towards the people of innovation in our time is Abul-Hasan al-Ma‘ribee, he said, “And I believe that the Muslim is shown allegiance and enmity and loved and hated and joined and boycotted in accordance to whatever he has from goodness and evil and Sunnah and innovation (bid’ah), and in accordance to his zeal for goodness and his pursuit of it, or his following of his own desire and his oppression against the people of the truth, along with weighing the benefits and the harms.”  Refer to Majmoo’ Rudood (p. 295) of Rabee’ al-Madkhalee.
[7]: Refer to ’Awnul-Baaree (2/978-981) of Rabee’ al-Madkhalee.

Translation by Maaz Qureshi

How to Deal with the People who Spread Trials and Corruption between the Salafees – Shaykh Ahmad Ibn ’Umar Baazmool

 

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[Q]: The questioner is asking: how do we deal with those who spread nameemah (tale carrying) amongst the students of knowledge and cause splitting and separation between the Salafees who are known for istiqaamah (steadfastness)?

[A]: Listen, may Allaah bless you, this question leads me to something that I would like to bring your attention, and that is that you know that there are those who are hidden in the ranks of the Salafees from the followers of ’Ar’oor, al-Maghraawee, al-Ma‘ribee, al-Halaabee and the Haddaadiyyah.

These individuals are present, hidden within the ranks. Also, in this time there are those who are known as Hajooriyyah. So these individuals, may Allaah bless you, should be advised and they are requested to leave these affairs. However, if they persist upon these calamities and tribulations, then they should be abandoned and are warned from! This is because these calamities and tribulations have harmed the Salafees and have divided them.

And these individuals do not want to be upon the Salafee manhaj. Rather, their desire is only for their Scholars and their corrupt manhaj. For this reason it is upon you to be attentive to this matter. Also, I will bring your attention to another matter, which is that these individuals who are hidden (amongst the Salafees), they will not come to you calling you to follow al-Halabee, al-Ma‘ribee or ’Ar’oor, rather they come to you as if they are Salafees and perhaps they may even praise Shaykh Rabee’ in front of you.

Look at their trickery! So you can be deceived and then they reel you in. So for this reason, (know) that this is from their signs, causing division between the (Salafee) youth, spreading nameemah amongst them, creating problems and fitan (trials). If we find from them the likes of this, we advise them to leave the likes of this speech, if they are those who make apparent that they are upon Salafiyyah. But if they persist upon this they are abandoned and they are warned against. If they persist after that, they are abandoned and warned against! For indeed the Prophet (sallallaahu ’alayhi wa sallam), if he found that a person lied he would focus his sight upon them as if he was angry or annoyed until they repented. These individuals (today) are worse than these liars, they cause separation between the people with the likes of this speech (nameemah) and cause corruption between relationships, and the one who does such is like), as the Prophet (sallallaahu ’alayhi wa sallam) mentioned, “It is the shaver, which cuts down the Religion.” [1]

Endnotes:
[1]: Saheeh: Related by at-Tirmidhee (no. 2508) and Ahmad in al-Musnad (no. 1433).  It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 414).

Translation by Abu Suhayl Anwar Wright

 

Refutation upon a Principle Being Promoted to Spread Dissention amongst Ahlus-Sunnah – al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

 

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[Q]: O Shaykh, one of them relates, using as evidence a statement (he claims) is from one of the Scholars: that it is not obligatory for every Salafee to cooperate with every Salafee, so is this statement correct – O Shaykh? [1]

[A]: No, this is incorrect. The Messenger (sallallaahu ’alayhi wa sallam) said,

 

“The Believer to the Believer is like a structure, one part strengthens the other.” [2]

 

And he (sallallaahu ’alayhi wa sallam) said,

“The likeness of the believers in their mutual love and mutual compassion is the like of one body, if one body part complains, the rest calls out with fever and sleeplessness.” [3]

And when the word believer is used what is intended is the Salafee and the person of Sunnah and the one who is devout and pious. Also Shaykhul-Islaam Ibn Taymiyyah (d.728H) has a famous statement,

Ahlus-Sunnah are the most knowledgeable of the people in regards to the truth and the most merciful of the people to the creation.” [4]

So this statement, which was mentioned, is not correct; that it is not obligatory for every Salafee to cooperate with every Salafee. No! The Salafee is with the Salafee. (For example) we give you lectures whilst you are in America and some others do not know us, and they have never physically seen us. Is this not the case? Do any of you have an objection to this? Many have not seen us physically, right or wrong? The Sunnah is the Sunnah where ever it is. The distinguishing characteristic of Ahlus-Sunnah is that they are united, heart and soul, even if there is a lengthy distance between them physically. As for their hearts, then that (distance) does not cause any separation between their hearts.

Endnotes:

[1]: This is one of the principles being used to disassociate us from working with the Salafees whom the likes of Shaykh Rabee’ Ibn Haadee and Shaykh ‘Ubayd al-Jaabiree have advised co-operating with.
[2]: Related by al-Bukhaaree (no. 467), Muslim (no. 2585), at-Tirmidhee (no. 1928), an-Nisaa‘ee (no. 2560) and Ahmad in al-Musnad (no. 19128).
[3]: Related by Muslim (no 2856) and Ahmad in al-Musnad (no. 17907).
[4]: Refer to Minhaajus-Sunnah (5/158) of Ibn Taymiyyah.

Translation by Abu Suhayl Anwar Wright

Selected Questions and Answers on Polygamy – al-’Allaamah ’Ubayd Ibn ’Abdullaah al-Jaabiree

The following are selected questions and answers from Aboo Rawaahah ’Abdullaah Ibn Eesaa al-Mawree’s published questions to Shaykh ’Ubayd al-Jaabiree on the topic of polygamy.

[Q.5]: Some people of knowledge exclude from the impermissible backbiting (gheebah), the backbiting a woman commits against her co-wife, so what is the ruling concerning that?

[A.5]: First of all we say: where did they derive that exception from? It is incumbent that this be supported with evidence for indeed the origin of backbiting is that it is impermissible. Also, backbiting is not permissible except when a legislative matter cannot be achieved except by way of it, and one does not go beyond what needs to be mentioned out of necessity. So until today, I do not know of any evidence that permits a woman to back bite her co-wife, meaning out of oppression and transgression. However, if it is due to a defect regarding her Religion, whether this defect necessitates fisq (i.e. being a rebellious sinner) or kufr (disbelief), then she (i.e. the co-wife) is like everyone else and should be warned against and there is no problem with this.

Also, I just now remembered his statement (sallallaahu ’alayhi wa sallam) to ’Aa‘ishah (radiyallaahu ’anhu) when she said, “It suffices you regarding so and so that she is short.” She meant by this: Safiyyah, may Allaah be pleased with all of them. He (sallallaahu ’alayhi wa sallam) said, “Indeed, you have said a word, if it was mixed with the sea it would have changed its odor and taste.” [1]

He (sallallaahu ’alayhi wa sallam) said this, or close to this meaning.  At any rate, back biting is impermissible and nothing is excluded from this except what constitutes necessity as we previously mentioned.

[Q.13]: Is it necessary that each wife have a bayt shar’ee and what are the conditions of this type of house? [2]

[A.13]: A separate house specific for the wife is from her legislated rights. Because of this the people of knowledge have said that one should not have two wives in one house, meaning in a small house which is one dwelling; except if they both agree. You find some people who place each wife in their own room, but if they agree to this there is no objection. However the origin is that each of them has their own separate house in which she does not have to share with anyone, except perhaps his or her family members and other than them who may visit, and their affair is well known. But again, this house belongs to her and she possesses the keys and she does in it the likes of what women normally do in their homes. Also the bayt shar’ee differs according to different circumstances and different customs. Custom plays a part in this. You find that the dwelling of the Bedouin women is not like the dwelling of the city women. Even the types of dwellings of the city women differ.

Also the condition of the husband should be examined and what he is able to afford. Because of this we advise the men not to marry women who are above them in social status; meaning from the aspect of wealth and money. He therefore should seek a woman similar to him in social status or a class lower.

[Q.14]: Perhaps the first wife acquired jewelry and furniture from her husband over a long period of time, so is it obligatory for him to give to the second wife the likes of what the first has of furniture and jewelry?

[A.14]: The first wife has preceded in marriage with the husband and has previously received things before the co-wife came along. So due to this long relationship, she acquired things of jewelry and furniture, so it is not required of him that he gives the second wife all of this; because the first received what she received due to her long marriage. So if he wants to be equal and just regarding both of them as Allah the Mighty and Majestic commanded, he must start this from the time of marriage (i.e. when he took on the second wife). Meaning, whatever comes about in the future (he must be just). However, as far as the past, he is not commanded to make the second equal to the first.

[Q.17]: A man wants to get married and he already has a wife. However, he is afraid that some family problems may occur between him and his first wife, keeping in mind that by him taking on a second wife will protect him from evil and fitnah (i.e. fornication etc…), so which of these two harms are greater?

[A.17]: I say in response to this: polygamy is the right of the man just as Allaah commanded,

Marry the women that you like, two, three or four.” [Sooratun-Nisaa‘ 4:3]

So it is a right of his and she has no right to prevent him. Also we previously said that if she dislikes that, meaning she does not like that her husband marries a second, this is from her fitrah (natural disposition), but it is not permissible that she harms him in his self or his wealth. As for what the questioner thinks, that problems will occur between them, this matter in reality returns to him. If he is able to solve his problems and to suffice each of them (their needs) so that the first will have nothing to say about the second (this should be done). For example, that he makes both of their homes far apart, this will be something recommended in this instance.

Also the questioner mentioned that polygamy will protect him from fitnah. What is apparent is that the first wife is unable to keep him chaste and this is that which emphasizes the obligation of polygamy upon him. However, just to keep good relations, he should make her feel good and speak to her in a soft manner and also show her that he did not get a second wife because he doesn’t desire her anymore, nor because she is falling short in her duties; rather because it is a matter which Allaah legislated so he wants to enjoy what Allaah made permissible for him. Also, he should promise her that he will not deprive her of her rights and he will not fall short regarding her. Also he promises her that he will (continue) to maintain good relations with her and he will not forget her good companionship to him. He should mention these goodly words; but if she stubbornly resists and he sees himself capable of being just and that polygamy will keep him chaste, let him take another wife and let him not worry about her.

[Q.18]: A woman harms herself when her husband takes another wife, so if the husband does this (i.e. takes another wife in this instance) is he sinful?

[A.18]: No, never, she is sinful and this is his right! And in reality this shows the weakness in her Religion.

[Q.19]: What is the ruling on the one who sees that by often mentioning to his wife that he will take on another wife, in this is a preparation in order to lessen the problems when the marriage actually takes place? Or is it better that he remains silent and does it when she does not expect it?

[A.19]: My opinion is that it is best that one is balanced, and this is by him not speaking to her about polygamy, lest he may hurt her feelings. However, when he is ready, he speaks to her in a good, soft way, just as preceded. Also he should make her beautiful promises and fulfill those promises. Likewise he should fulfill with her that which he was already accustomed to doing with her in having good dealings. As for just surprising her with this (i.e. getting another wife), I do not see this to be correct.

[Q.20]: Is it a condition to have the permission of the wife before one takes on another wife? Also if they (i.e. her family, walee (guardian), etc.) make a condition upon him not to take on other wives, does he fulfill that condition, although he fears for himself fitnah and becoming sinful?

[A.20]: As for him seeking her permission, then we have already spoken about this (in a previous question) so there is no need to repeat. As for making a condition upon the man that he does not take on a second wife, the most correct opinion is that it is a shart baatil (an invalid condition) because it is not found in the Book of Allaah. [3]

[Q.22]: If one of the wives does not cook lunch for her husband or other than that, is it then permissible for him to go to the other wife’s house and eat there?

[A.22]: This affair should be examined. If the wife was able to cook or buy food then in reality she is negligent and he has the right to go and eat at the other wife’s house. However, if a matter intervened that did not allow her to prepare the food and was out of her hands, he is not allowed to go to the other wife’s house. Rather, he should buy food for everyone or give her some time to allow her to cook.

[Q.27]: O Shaykh – may Allaah preserve you – some people claim that the only obligation upon the wife is to give herself intimately to her husband, and it is not incumbent upon her to take care of the house, clean and carry out her husband’s needs?

[A.27]: This is another matter – may Allaah bless you – the woman should take care of the needs of her husband according to what is done customarily amongst the people (i.e. of her land, tribe, background etc.).

Endnotes:
[1]: Saheeh: Related by Aboo Daawood (no. 4875) and at-Tirmidhee (2/82), Ahmad in al-Musnad (6/189) and at-Tahaawee (2/19).  It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 427).
[2]: A bayt shar’ee is the house usually found in Arab countries where a part of the house consists of a majlis (large living room) and the bathroom is sectioned off from the main part of the house with a separate entrance in order to avoid mixing when either the wife or husband has guests, and Allaah knows best.
[3]: Here the Shaykh is refering to the hadeeth of ’Aa‘ishah (radiyallaahu ’anhaa) that the Prophet (sallallaahu ’alayhi wa sallam) said, “What is wrong with people who impose conditions that are not found in the Book of Allaah? Whatever condition imposed and not found in the Book of Allaah is invalid, even if it be one hundred conditions. Related by al-Bukhaaree (no. 2729) and Muslim (no. 1504). This footnote is in the original Arabic text by Aboo Rawaahah.

Translation by Abu Suhayl Anwar Wright

Exposition of the Haddaadiyyah – Shaykh Ahmad as-Subay’ee

The Noble Shaykh said,

“I have nothing to add in regards to what was mentioned by the Scholars who previously spoke. However, just to return to the order of what was mentioned, it is incumbent to know that we find that all the Ghulaat (extremists) in every time and place, beginning from the time of  the Juhaymaan, then the Haddadiyyah in its initial stage, then the followers of Faalih and then the Haddadiyyah now, which is in its second stage. We know from history that the Scholars of Tawheed and Sunnah, they are those who in reality set out to refute this ghuluww. They suppress and fight against it with evidences and putting up a blockage in front of it.

On the other hand, the method of the people of Ghuloo in speaking ill of Ahlus-Sunnah is also from the ways of old amongst Ahlul-Bid’ah, past and present. This way was used by ’Abdur-Rahmaan ’Abdul-Khaaliq when he used the Juhaymaaniyyah as a bridge in order to attack Ahlus-Sunnah and to war against them. Then also Salmaan al-’Awdah used the Khubaybiyyah as a bridge to attack Ahlus-Sunnah because of what they possessed from extremism, harshness and going beyond the bounds of the rulings of justice and Sunnah. Likewise, when a group arose from the followers of Faalih, the people of Turaath (Ihyaa‘ut-Turaath in Kuwait) and other than them, they took it as a bridge to attack and warn against Ahlus-Sunnah and fight against them.

And the Haddadiyyah today are in their second stage, the intimate adherers of the different groups of partisanship took the same path of those who preceded them from the people of innovation in waging war against the people of Sunnah by way of describing them of being from the Haddadiyyah. The intimate adherers to the groups of partisanship who wish to erase from history an affair which just cannot be erased by a pencil; and this is the Jihaad (struggle) of Shaykh Muhammad Amaan al-Jaamee – rahimahullaah – which was started from the fruits of the da’wah of the three major Imaams of the Sunnah. It became clear by way of the Jihaad of Shaykh Muhammad Amaan and Shaykh Rabee’.

So the intimate adherents to the groups of partisanship seek to totally erase from history the mention of Shaykh Rabee’. For this reason you only find them mentioning “Jaamiyyah, Jaamiyyah.” Where is the mention of Shaykh Rabee’, whereas his life, efforts and his Jihaad has spread much more?

Rather, Shaykh Muhammad Amaan  al-Jaamee – rahimahullah – the fruits of his da’wah did not become apparent and did not spread as they did, except through the Jihaad of Shaykh Rabee’. So today the intimate adherents of the groups of partisanship are repeating their history. Due to this, dear brothers, those who were responsible for organizing this sitting have done extremely well, having wisdom; as it entails a deep, great legislative meaning, which you must pay attention to.

Indeed, the Glorious Qur‘aan, and the Sunnah of the Prophet Muhammad (sallallaahu ’alayhi wa sallam) in their exposing of falsehood, evil and its darkness, they both tread the path of mentioning descriptions and (general) meanings so the Muslim who is taking benefit can benefit the affair of taking caution from the paths of evil, which have been described. Also at the same time, he will be able to implement these general meanings on specific situations. So in the path of clarifying the truth, it is incumbent that two affairs take place: The affair of clarifying general principles so that the Muslim, the person of Sunnah will be upon clarity and the affair of specification.

However, the affair of specification cannot be used in every situation and this is because you have in front of you different groups who have talawwun (they are shifty), they lie and they try to make apparent that they are upon the Sunnah. And Ahlus-Sunnah are those who are the most diligent upon actualizing al-’Adl (justice and fairness), and the rulings that go in accordance with ’adl. So they do not want to be responsible (before Allaah) for any errors so they may refrain from specifying a particular person with Haddaadiyyah, because Haddaadiyyah is a group that has some sort of ambiguity and vagueness. However, there are general descriptions that they have and by knowing these, it is possible for the Muslim, the person of Sunnah to know how to protect themselves from evil, and it is possible to look to the presence of specific qualities in specific people for the purpose of being cautioned from them.

  1. The first characteristic: They abandon returning to and attaching the people to the well-known people of knowledge.
  2. The second characteristic: Having bad etiquettes and harsh manners.
  3. The third characteristic: they deem light the affair of defaming Ahlus-Sunnah and criticizing them.
  4. The fourth characteristic is that they have hastiness in their authoring of books, to the point that if one of them read two hours a day, they haste to write three pages and spread it on the internet.
  5. The fifth matter, is that they are amazed at themselves and are impressed at their own opinions.
  6. The sixth matter is that they follow the peculiar matters (shudhoodh) and they have abnormality in following these matters.
  7. The seventh matter: they fall short in implementing the proper order of knowledge based issues.
  8. The eighth description is that they do not have an affair – for example we read from the Scholars and we find from the Scholars regarding the affair of making Tahiyyatul-Masjid when entering the mosque before sunset (i.e. as they differ whether they should be prayed or not due to it being waqtun-nahiyy, or the prohibited times of praying, it has been conveyed to us that some of our Scholars refrained for ten years (without a conclusive opinion) due to them pondering over this particular matter. As for these individuals, (the Haddaadiyyah), there is not one issue that they refrain from speaking about (out of piety and reserve).
  9. The ninth matter is that they have specific [a word in the recording is unclear] between them and they only direct to themselves.
  10. The tenth matter is that they have no concern for the weighing of harms and benefits and not giving the slightest importance to this great foundation which Ahlus-Sunnah are upon and which was mentioned by the Prophet (sallallaahu ’alayhi wa sallam).
  11. The eleventh matter is that they use the foundations of the Sunnah and the Saved Sect as a means of strength for themselves, not as a means to abide by, practice and find guidance thereby.
  12. The twelfth characteristic is that they hover around the issue of takfeer even if they do not mention it outright.
  13. The thirteenth issue is that they declare ahaadeeth authentic and unauthentic by way of innovation and going to extremes and making ijtihaad which is outside the realm of the ways of the pious predecessors.

So these are some of their characteristics and many of them as you have heard have come in the speech of the people of knowledge, may Allaah reward them, and with this we suffice and Allaah knows best.

And may Allaah send prayers and salutations upon our Prophet Muhammad, his family and all of his Companions.”  End of Shaykh Ahmad’s words.

SOURCE: http://soundcloud.com/annahj/24-26

Translation by Abu Suhayl Anwar Wright

Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee on Yahyaa al-Hajooree and His Followers

 

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In the audio clip provided above, the Noble Scholar of al-Jarh wat-Ta’deel, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah – says:

  1. Concerning the view of Yahyaa al-Hajooree and his followers, “All of the Salafiyyeen are innovators now…all of them are innovators now.  The callers and the Scholars, all of them are beneath his feet now.”
  2. Concerning the followers of Yahyaa al-Hajooree, “Complaints have come to us from all regions of the earth.  Perhaps an individual learns for two days, three months, two months and then he goes far away, to Russia saying, “’Ubayd, ’Ubayd, Yahyaa.”  Yahyaa is above the heavens and ’Ubayd is an innovator. [1] This is their da’wah.  Britain, Sudan, Egypt, Turkey, Kenya, Libya, all of the nations are loaded with hatred against the Salafiyyeen and Salafiyyah.
  3. Shaykh Rabee’ said, “We have remained patient for seven years, whilst letters and complaints were coming to us.”
  4. When a students says, “Advise him, O Shaykh, and write him a letter, Shaykh Rabee’ replies, “I have already advised him, and I have advised him, and I have advised him, and I have advised him concerning what he has.  And at times the advice would go on for two and a half hours.  And he would not listen and he would return and he would not have fulfilled his share, may Allaah bless you.  And his students are extremists (ghulaat), with extremism that has no match.  Meaning, imaamuth-thaqalayn (Imaam of mankind and the Jinn) and an-naasihul-ameen (trustworthy advisor) [2]…extremism and extremism and extremism.”
  5. Shaykh Rabee’ says to the student, “Go to him and advise him.  Do not campaign for him and do not applaud him and take positions as men with regards to him.”

 

The recording was made on Wednesday night, the 1st of Jumaadaa al-Oolaa 1434H, between the Maghrib and ’Ishaa‘ Prayers.

 

Endnotes:
[1]: Yahyaa al-Hajoree and his followers continue to launch scathing attacks upon the noble Scholar, al-‘Allaamah ‘Ubayd Ibn ‘Abdullaah al-Jaabiree – hafidhahullaah – whom Shaykh Rabee’ has recently described as an Imaam in Salafiyyah in Hajj of 1433H.  Refer to: http://www.sahab.net/forums/index.php?showtopic=134490
[2]: These are titles which the followers of Yahyaa al-Hajooree have repeated ad nauseam.

The Affairs in Which the Husband Does Not Obey His Wife Part 3 – Al-’Allaamah Muhammad Ibn Haadee al-Madkhalee

Ibn Battah (d.380H) – rahimahullaah – said, [1]

“And that he obeys her in being undutiful to his parents.”

Shaykh Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – said,

“This is impermissible and from the acts of wickedness and from distastefulness; that a man obeys his wife and disobeys his mother, or that he disobeys his father and obeys his friend. The Prophet (sallallaahu ’alayhi wa sallam) informed that this is destruction, being disobedient to the parents. A person is disobedient to his parents and obeys his wife over his mother or a friend over his father, this is impermissible. The mother and the father’s rights are given precedence and the wife has her right, but if she commands him to be disobedient to his parents it will be impermissible for him to do so. This is because the Prophet (sallallaahu ’alayhi wa sallam) said,

“There is no obedience to the creation if it involves disobedience to the Creator.” [2]

So she is commanding him with disobedience so this is impermissible. Also severing ties of kinship is from the major sins and is impermissible and indeed Allaah the Glorified and Most High cursed the one who does it,

Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such, are they whom Allah has cursed, so that He has made them deaf and blinded their sight.” [Soorah Muhammad :22-23].”

Then he (Ibn Battah) – rahimahullaah – said,

“Also providing relief to his brother in the Religion.”

Shaykh Muhammad Ibn Haadee says,

“Say for example that one of your brothers (in the Religion) fell upon hard times regarding his finances and he was in need of you, but your wife prevents you (from giving it to him), it is impermissible that you obey her in this.

“The believe to the believer is like a structure, one part supports the other.” [3]

So in this case it is upon you to provide relief to him if hard times befall him and you do not obey your wife. This is because in this instance, the wife commands with disobedience to Allaah the Most High and Exalted.

The son is a cause of cowardice and stinginess; he is a cause of his father having cowardice and to not fight and leave fighting in Allaah’s cause. He also causes the father to be stingy and leave spending in Allaah’s cause; so extending relief to your brothers in the religion and helping them out is from noble mannerism and lofty character. Books have been written solely upon this matter, such as Qadaa‘ul-Hawaa‘ij by Abil-Ghanaa‘im al-Narsee, which is an individual treatise regarding this. Also this has been written about generally in the books of hadeeth.

As for his (Ibn Battah’s) statement,

“Oppose them (i.e. the women) and you will be led aright and you will be blessed.”

The origin of the grading of this hadeeth is very weak and as-Sakhaawee reported it in his book: Maqaasidul-Hasanah, and he attributed it to ad-Daylamee in his book: Musnad Firdaws, and also to Ibn Laal in his Juz‘, and it is a hadeeth which is very weak.

Therefore, the likes of this has no origin from the statement of the Messenger of Allaah (sallallaahu ’alayhi wa sallam). Likewise, the author has done well by not attributing it to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), but this was reported upon ’Umar (radiyallaahu ’anhu).”

End of article, and may Allah give us success to that which He loves and is pleased with, and may His prayers and salutations be upon Muhammad, his Family and Companions.

Endnotes:
[1]: The following series is taken from the ninth lesson in Shaykh Muhammad Ibn Haadee’s explanation of al-Ibaanatus-Sughraa of Ibn Battah al-’Ukbaree (d.380H).
[2]: Saheeh: Related by at-Tirmidhee (no. 1707) and Ahmad in al-Musnad (no. 1098).  It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 7520).
[3]: Related by al-Bukhaaree (no. 467), Muslim (no. 2585), at-Tirmidhee (no. 1928), an-Nisaa‘ee (no. 2560) and Ahmad in al-Musnad (no. 19127).

Translated by Abu Suhayl Anwar Wright

The Affairs in Which the Husband Does Not Obey His Wife Part 2 – Al-’Allaamah Muhammad Ibn Haadee al-Madkhalee

Ibn Battah al-’Ukbaree(d.380H) – rahimahullaah – said,

“And that he (i.e. the husband) obeys her in her lusts and desires.” [1]

Shaykh Muhammad Ibn Haadee al-Madkhalee comments,

“Meaning, it is not permissible for the husband to obey his wife in her lusts and desires. This is because hawaa (lusts and desires) brings the downfall of a thing. Lusts and desires have been named hawaa (taken from its original linguistic usage meaning to fall down), because it causes the one upon it to tumble down into the fire, and Allaah’s refuge is sought from this. Also, the meaning here (of Ibn Battah’s words) is to obey her in everything she craves and desires.

Allaah the Mighty and Exalted said while praising His believing servants,

And as for those who fear the standing before their Lord and they prohibit their souls from hawaa. Then the Paradise will be there abode.” [Sooratun-Naazi’aat 79:40-41]

Allaah also informed about the opposite of this in His saying,

And as for the one who transgressed and preferred the life of this world. Then the Hellfire will be his place of abode.” [Sooratun-Naazi’aat 79:37-39]

So it is incumbent that he (i.e the husband) holds firm to (his) right of being the backbone and supporter (of his family) and that he not be weak, such that every time she asks for something he gives it to her. It is incumbent that he undertakes this affair (of manhood), acting upon the saying of Allaah,

O you who believe, save yourselves and your families from a Fire.” [Sooratut-Tahreem 66:6]

This is the correct implementation of the being supporter and maintainer; he manages the affairs of his wife by the command of Allaah and the command of His Messenger (sallallaahu ’alayhi wa sallam). As for him leaving her to do as she pleases in every matter, this is incorrect. This is what causes the man’s respect to diminish. It is upon him to look carefully into what she asks for, if it is permissible then he gives it to her and if it is legislated then this is something greater and he gives her this first and foremost. An example of this is that she asks to go to the mosque and there is no fitnah feared for her going; this is a right of hers and he does not prohibit her from it, even though her house is better for her. Or (for example) she asks of something permissible like maintenance and clothing, this is a right of hers. She should not place a burden on you too great for you to bear and you should not be tightfisted towards her as this is a right of hers. As for that you obey her in everything she craves and desires then this is impermissible.”

Ibn Battah – rahimahullaah – says after that,

“And whoever obeys their wife in everything that she craves and desires, she will be a cause for him being thrown upon his face in the Hellfire.”

Shaykh Muhammad Ibn Haadee – hafidhahullaah – comments,

“(The author) has done well as he did not attribute this to the Messenger of Allaah (sallallaahu ’alayhi wa sallam). This is originally taken from a hadeeth attributed to the Messenger of Allaah (sallallaahu ’alayhi wa sallam) reported by ’Alee (radiyallaahu ’anhu) and it is a fabricated hadeeth. It was related by ad-Daylamee in his book: Musnad Firdaws. So the author has done well by not attributing this to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), rather he just reported it generally (without attributing it to the Prophet).

Another fabricated hadeeth carrying the same meaning has been reported upon the authority of ’Aa‘ishah (radiyallaahu ’anhaa) who said, that the Prophet (sallallaahu ’alayhi wa sallam) said, “Obeying the wife will cause regret,” this is also fabricated. Ibnul-Jawzee (d.597H) mentioned it in his book, al-Mawdoo’aat, that it is a fabricated hadeeth. [2]

This is because obeying the wife is not a cause of regret in every instance, however; without a doubt, to obey her in everything that she asks of is destruction for her and her guardian (walee).  It has been reported in the Musnad of Imaam Ahmad (d.241H) upon the authority of Aboo Bakrah (radiyallaahu ’anhu) that when the Prophet (sallallaahu ’alayhi wa sallam) was informed that an enemy had placed a woman over their affairs. He (’alayhis-salaam) said,

“Now! The men who obey the women will be destroyed, the men who obey the women will be destroyed, the men who obey the women will be destroyed!” [3]

He said this three times.

So no doubt, obeying the woman and placing her in charge of all of her affairs and the affairs of her home, this is destruction. This is because the woman is weak and her ability to maintain and uphold is limited and her insight has deficiency. This is because she does not mix with the people outside (the home) and therefore does not know much about life experience and does not know the plots of those who plot and the deceit of those who deceive, rather this is what is known by the men. So if the man leaves his wife to do as she pleases, she will be destroyed and destroy him; thus due to him leaving her (like this) he will incur what he incurs from sin. It is incumbent that he maintains his authority over her and that authority be only in his hand, as Allaah says,

The men are maintainers and protectors of the women because of what Allaah has preferred them (the men) over the those (i.e. the women) and because of what they spend of their wealth.” [Sooratun-Nisaa‘ 4:34]

Also I have mentioned more than once that many women today have obeyed the calls of the wicked who want to plot against them and deceive them. They also have begun to not realize the virtue of the man except because of what they spend from their money. (These wicked people) say, “Now, you do not have to spend on her because she works and has a salary. You do not have to spend on her therefore there is no virtue you have above her!”

Let’s read the beginning of the aayah again,

The men are protectors and maintainers of the women…” [Sooratun-Nisaa‘ 4:34]

Because of what? The first reason:

Because of Allaah preferring them (i.e. the men) over those (i.e. the women).” [Sooratun-Nisaa‘ 4:34]

So the male gender is better than the female gender; and this does not negate that you may find individuals from the women who are better than individuals from the men. However, the male gender is better.

Because of Allaah preferring them (i.e. the men) over those (i.e. the women) and because of what they spend of their wealth.” [Sooratun-Nisaa‘ 4:34]

This is the second reason. As for the first reason, it is the original reason and it is that the male gender is better than the female gender, there is no doubt about this. This is because indeed Allaah has created the woman from the man, so he is the origin from which she has been created.

Allaah says,

O you who believe fear Allaah who has created you from a single soul (i.e Aadam) and created from him his mate (i.e Hawaa) and then spread from those two many men and women.” [Sooratun-Nisaa‘ 4:1]

So, that which is meant from “a single soul” is Aadam, which shows the woman was created from the male. Therefore the origin of the woman comes from the man so he is better. After this reason (Allaah says),

And that which they (i.e. the men) spend from their wealth…” [Sooratun-Nisaa‘ 4:34]

This is because the foundation is that the man spends on the woman, even if she may be wealthy, even if she had the riches of Qaaroon (i.e. whose wealth was so great just the keys of his treasures were a burden for a group of strong men)! The legislation of Islaam did not do any injustice to her as regards to this right of hers and it placed the burden of maintenance upon the husband.

Let the person who has wealth spend from the wealth he has and whomsoever provisions have been restricted let him spend according to what Allaah has given him. Allaah does not place a burden on a soul except what is has been given. Allaah will make after hardship ease.” [Sooratut-Talaq 65:7]

So Allaah commanded the maintenance be upon the man according to his means.

Endnotes:
[1]: The following series is taken from the ninth lesson in Shaykh Muhammad Ibn Haadee’s explanation of al-Ibaanatus-Sughraa of Ibn Battah al-’Ukbaree (d.380H).
[2]: Mawdoo’: Related by Ibn ’Adiyy (1/308), al-’Uqaylee (p. 381), Ibn ’Asaakir (2/200/15).  It was declared fabricated by al-Albaanee in Silsilatul-Ahaadeethid-Da’eefah (no. 794).
[3] Da’eef: Related by Ahmad in al-Musnad (no. 19942).  It was declared weak by al-Albaanee in Silsilsatud-Da’eefah (no. 436).

Translation by Abu Suhayl Anwar Wright

The Affairs in Which the Husband Does Not Obey His Wife – Part 1 – Al-’Allaamah Muhammad Ibn Haadee al-Madkhalee

Ibn Battah (d.380H) – rahimahullaah – said whilst speaking about the prohibited matters in the Islaamic Legislation,

“And that he obeys his wife in permitting her to go to the ’urusaat and niyaahaat.” [1]

Shaykh Muhammad Ibn Haadee comments by saying,

“Meaning that it is not befitting that the man obeys his wife in allowing her to go out to the ’urusaat, and what is meant here is the place where the food of the waleemah (wedding feast) is eaten. The reason for prohibiting the women from going to this place is because of the evils that are found and occur in these places. Thus the man would take part in leading his family to evils, whereas he has been commanded to preserve them and guard them and keep them away from evil things.

As for the author’s statement, ‘niyaahaat,’ what is meant here is crying over the deceased in a loud voice.  The women from the times of al-Jaahilyyah (pre-Islaamic times of ignorance) used to gather and scream, cry, and place dirt upon the top of their heads out of grieving for the deceased. This is what is known as ‘nawh,’ (taken from niyaahah), and it is to cry in a loud voice over the deceased, and this is from the customs of al-Jaahiliyyah, so it is not permissible. So therefore it is not permissible for the husband to let his wife go to the places where this niyaahah takes place. This affair is something that will remain within the Ummah of Muhammad (sallallaahu ’alayhi wa sallam) for indeed he (’alayhis-salaam) informed about this in his statement,

“There are four things from the affairs of al-Jaahiliyyah which my nation will not leave off…” He mentioned from those things niyaahah (wailing over the deceased). [2]

So niyaahah is an evil affair from the affairs of al-Jaahiliyyah, and the Prophet (sallallaahu ’alayhi wa sallam) informed us about the affair of the woman who wails over the deceased. She will be brought forth on the Day of Resurrection, if she does not repent, wearing a cloak of scabies, and Allaah’s refuge is sought from this. This proves the great evil of this action of hers, its loathsomeness and wickedness. So it is not permissible for a person to let his wife attend the places which in them are the customs of the people of al-Jaahiliyyah, and the author will speak about niyaahah specifically later on in the book (no. 440).”

The author (Ibn Battah) says,

“Likewise, the hammaamaat.”

Shaykh Muhammad Ibn Haadee comments,

“He means, also it is not permissible that a husband lets his wife go to the hammaamaat. That which is intended by this are the places specifically used for bathing and washing up, and it is not intended here the places used for one to relieve themselves, which many people intend today when the word hammaamaat is used.

So that which is meant by ‘hamaamaat,’ here, is almost what we know today as spas or Turkish baths. In the old days, these steam houses used to exist in the lands of Shaam (Syria, Jordan, Palestine) and its surrounding areas. This is because they are lands which have cold weather and the people are in need of bathing themselves, and in the summer this affair becomes worse. So they go to these hammaamaat which are prepared for the purpose of bathing and they find therein relief with the least discomfort from otherwise which they would have found hardship.

So the Prophet (sallallaahu ’alayhi wa sallam) also prohibited this as is found in the hadeeth of Jaabir (radiyallaahu ’anhumaa) that the Prophet (sallallaahu ’alayhi wa sallam) said,

“Whoever from you believes in Allah and the last day, do not let his wife enter the bath houses (hammaamaat).” [3]

Also it has been reported upon Aboo Maleeh al-Hudhalee (rahimahullaah) that some women from Homs (a city in Syria) or from Shaam entered upon ’Aa‘ishah (radiyallaahu ’anhaa), so she said to them,

‘Are you those whose women enter the bath houses? I heard the Prophet (sallallaahu ’alayhi wa sallam) say, ‘There is no woman who takes off her clothes in other than the house of her husband except that she will remove the veil between her and between her Lord.” [4]

The point of benefit is that the Muslim women must guard themselves, and it is incumbent that they leave off going to the likes of these places. This is because these places are open to the public, so perhaps a man may steal a look at her whilst she is unaware. So it is incumbent upon the believing woman to guard herself from going to the likes of this place and likewise the man if it involves private areas being exposed.

Unfortunately, many people today have disregard for this matter and as you have heard, these are narrations from the Prophet (sallallaahu ’alayhi wa sallam).”

End of Shaykh Muhammad Ibn Haadee’s words.

Endnotes:
[1]: The following series is taken from the ninth lesson in Shaykh Muhammad Ibn Haadee’s explanation of al-Ibaanatus-Sughraa of Ibn Battah al-’Ukbaree (d.380H).
[2]: Related by Muslim (no. 934), at-Tirmidhee (no. 1001) and Ahmad in al-Musnad (no. 9101).
[3]: Hasan: Related by at-Tirmidhee (no. 2801) and Ahmad in al-Musnad (no. 14241). It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 190).
[4]: Saheeh: Related by at-Tirmidhee (no. 2803), ad-Daarimee in his Sunan (no. 2651) and Ahmad in al-Musnad (no. 26498).  It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 194).

Translation by Abu Suhayl Anwar Wright

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al-‘Allaamah ‘Ubayd Ibn ‘Abdullaah al-Jaabiree on Taking Knowledge from Books

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The Noble Scholar, al-‘Allaamah ‘Ubayd Ibn ‘Abdullaah Ibn Sulaymaan al-Jaabiree was asked,

O Shaykh, may Allaah preserve you, can it be said that knowledge must not be taken, except from the mouths of the mashaayikh and the Scholars; and it is not to be taken from the internet and books?  And what is the instruction concerning that when the Prophet (‘alayhis-salaam) has said in a hadeeth saheeh, “Document knowledge through writing.”?

The Noble Scholar answered this question as follows,

There is no evidence in this hadeeth for this claim.  The hadeeth says, “Document knowledge…” Meaning, document whatever you have taken from a Scholar so that it does not escape you.  However, that which I have come to know from the biographies of the people of knowledge is that they did not prohibit taking knowledge from books at all.  They only called to taking knowledge from the mouths of its people.  This is the primary basis.  Yes.  And based upon this, it is possible to say that knowledge is obtained through two paths:

  1. The ideal path and the origin is to take knowledge verbally from its people.
  2. And the second path is utilized due to a need and incapability and it is to take knowledge from books.

And they used to say in times of old, “The individual whose Shaykh is his book, then his errors will outnumber his correct positions.”  Yes.

However, when the individual attains knowledge by studying under a Scholar or Scholars and takes the usool (foundations) of Sharee’ah knowledge from them and the ways of deriving rulings from proofs, or using texts as proofs for issues or ijmaa’ (consensus) with proficiency in Sharee’ah knowledge, then there is nothing to prevent him from researching independently and looking and applying what he took from his Shaykhs.

And perhaps a need within a country from amongst the countries may call for a man or men to look into the books of the people of knowledge and convey what they see to the people of their country, due to their need for it, and they do not have the ability to look into the issues and select the correct view.  No, they do not have the ability.  However, for example, an individual reads from books of the trusted Scholars in the topics of ‘aqaa`id (beliefs) and in the topics of fiqh (jurisprudence) and he clarifies and explains to the people what he understands then,

Allaah does not burden a soul with more than it can bear.” [Sooratul-Baqarah 2:286]

This is what he can bear.

Allaah does not burden a soul with more than it can bear.” [Sooratul-Baqarah 2:286]

And it is not permissible to prohibit the people from the likes of him, those who are in need of him.  Yes.

Then the Noble Shaykh was asked,

Shaykh, what if he reads to the people when he does not have knowledge and he says that he is reading from the likes of Shaykh Ibn Baaz (d.1420H) and Shaykh Ibnul-‘Uthaymeen (d.1421H)?  What should he do when he encounters disagreement (khilaaf) in some of the subsidiary issues?  This is with regards to the stronger action and with regards to reading to the people.

So the noble Shaykh replied,

This is something he does not have originally – meaning proficiency with which to distinguish the correct position from the weaker one.  However, this is his ability.  Yes, this is his ability.  And whosoever from amongst them is upon goodness and righteousness, then you will find that when a Scholar comes who is stronger than him, he entrusts the affair to the Scholar.  Yes.

End of Shaykh ‘Ubayd’s words.

SOURCE: These were questions that were posed to Shaykh ‘Ubayd in 1431H.  The recording can be obtained from the mosque in the Shaykh’s neighbourhood.

Translation by Maaz Qureshi

Ash-Shaykh al-’Allaamah Saalih Ibn Muhammad al-Luhaydaan (hafidhahullaah) on the Disbelief of the Nation of Islam

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[Q]: All praises are for Allaah, Lord of everything that exists and may His peace and Prayers be upon Muhammad, his family and his Companions. As to proceed:

O Shaykh there is found in America a religious sect who call themselves “The Nation of Islam” and they claim to be upon Islaam. Their beliefs are as follows:

  1. That generally, every black person is an incarnate of Allaah, specifically he is in the form of a man named Fard Muhammad, and that all whites are devils.
  2. That Muhammad (sallallaahu ’alayhi wa sallam) was not the seal of all Prophets and Messengers and that Elijah Muhammad was indeed the last prophet and that he is the messiah and Mahdee expected to appear in the last days. They also deny Allaah resurrecting the creation and they consider the Resurrection to be a metaphor of one exiting from ignorance and gaining knowledge, and they have many other aspects of creed which are clear disbelief.

So the question, O Shaykh, is firstly: Is this sect a disbelieving sect, outside of the fold of Islaam. Second, what is the ruling on the common folk from amongst them? Third, are these individuals excused due to them living far away from the Scholars of Islaam and fourth, what is your advice to those who hesitate in declaring these individuals to be disbelievers?

[A]: In the name of Allaah the Most Beneficent, Most Merciful, all praises are for Allaah, and may His peace and prayers be upon His Messenger, the one whom Allaah sent as a mercy to the whole of mankind, and has made him the seal of all Prophets and Messengers. Thus, there is no prophet or messenger that will come after him.

These individuals, who were described in these three questions, are not Muslims. Did they accept Islaam before this as to say that they are even apostates?! It is not clear to me that they ever accepted Islaam. Their belief is a branch of that of the Hulooliyyah (those who say Allah becomes incarnate with His creation), however they claim that Allaah became incarnate within the blacks, and they claim that the whites are devils. And this is something that they use to offend and spite the whites. So in reality, the Muslim is a brother of a Muslim, and a condition for one to enter Islaam, is to testify that no deity has the right to be worshipped in truth except Allah, and that Muhammad is the Messenger of Allaah, and there is no prophet after him. The Muslim also believes in Allaah, His Angels, His revealed Books, His Messengers, the Day of Resurrection, and believe in His Pre-Ordained Decree, the good and bad of it. Whoever does not believe in this, they are not a Muslim or a Believer (mu‘min). So whoever’s belief and creed is the likes of what was mentioned in the questions are not Muslims. Rather they are not Jews or Christians. Without a doubt, there is no Jew or Christian that comes after the sending of Muhammad (sallallaahu ’alayhi wa sallam) except none of their actions will be accepted if they do not believe in Muhammad and enter the true Religion of Allaah. The destination of this person will be the Hellfire.

The Prophet (sallallaahu ’alayhi wa sallam) said,

“There is not a Jew or Christian who hears about me and then dies not believing in what I was sent with (i.e. Islaam) except they will be from the people of the Hellfire.” [Related by Muslim (no. 240) and Ibn Mandah in Kitaabul-Eemaan (no. 401).]

Furthermore, I do not think that a Muslim who understands Islaam can have any doubt and hesitate in the disbelief of these individuals. There is no doubt in the disbelief of these individuals, and the common folk amongst them are not excused! The Prophet (sallallaahu ’alayhi wa sallam) did not excuse the disbelievers from the Arabs who died and those who remained living up until Muhammad was sent. He did not say they are excused because of their ignorance. Rather, he mentioned when a person came to him and asked him,

“What was the end result of my father?”  He (sallallaahu ’alayhi wa sallam) said, “Your father and my father are both in the Hellfire.” [Related by Muslim (no. 203).]

Allaah the Most High says,

It is not for the Prophet or those who believe to seek forgiveness for the disbelievers, even if they were relatives.” [Sooratut-Tawbah 9:113]

Therefore it is not permissible for any Muslim to seek forgiveness for anyone who died upon disbelief. As for these individuals (i.e. the Nation) there is no doubt regarding their disbelief, and there is no doubt in the disbelief of those who know what they are upon and then say, “I do not declare them to be disbelievers.” The truth is that there is no such thing in this world as religions.

Indeed, the only religion accepted by Allaah is Islaam.” [Soorah Aali-’Imraan 3:18]

Also, Allaah says,

Whoever desires a religion other than Islaam, it will never be accepted from him.” [Soorah Aali-’Imraan 3:85]

So you find people who say, “religion, religion.” There are no religions in the world because whoever follows a religion other than that of Islaam, they are following a religion of falsehood. There is no difference between a Jew, Christian, Magian, or the idol worshipper who does not know about any of these religions but rather worships graves and other gods that they invent and call upon. All of this is disbelief, without a shadow of the doubt.

However, it is incumbent that these individuals (i.e. the nation) be advised for those who are able to do so. Allaah the Mighty and Majestic did not become incarnate with anything from His creation, nor did anything from His creation become incarnate with Him. This is merely the belief of the people of Hulool who distorted this from those who believe in Wahdatul-Wujood, meaning that everybody is Allaah and Allaah is everybody. And more amazing than this are these individuals who call to Wahdatul-Wujood and call themselves the Hulooliyyah, they do not exempt even the animals. They say that there is no such thing as the servant and Allaah (being separate) and all of this is clear misguidance, except that which the Prophet Muhammad (sallallaahu ’alayhi wa sallam) was upon and his Companions.

Allaah mentions,

Call to the way of your Lord with wisdom and with a good admonition, and debate with them in a way that is better.” [Sooratun-Nahl 16:125]

And He says,

Say (O Muhammad): This is my path, I invite to Allaah upon clear knowledge, me and those who follow me.” [Sooratul-An’aam 8:153]

It is incumbent upon those who are prepared to call them (i.e. to Islaam) to be gentle with them and also to clarify to them that they are only inviting them (i.e. to Islaam) with the desire to save them from a lasting painful torment. The Prophet (sallallaahu ’alayhi wa sallam) said to ’Alee (Ibn Abee Taalib) during the expedition of Khaybar,

“That Allaah guides through you just one person, is better for you than red camels.” [Related by al-Bukhaaree (no. 2783) and Muslim (no. 2406).]

The most precious of the wealth of the Arabs in al-Jaahiliyyah (pre-Islaamic times of ignorance) was the camels. And the best of the camels were the red camels.

So the Messenger of Allaah said this to ’Alee and this hadeeth is in al-Bukhaaree and Muslim. That if Allaah guides just one person through you is better for you than having the most precious of wealth. So we ask Allaah first and foremost to guide the misguided Muslims and then that He makes the Muslims…[speech unclear]. On top of this our souls should be tranquil because the Prophet (sallallaahu ’alayhi wa sallam) said,

“There will not come a time, except the time that comes after it will be more evil than it, up until you meet your Lord.” [Related by al-Bukhaaree (13/22).]

Also worship will not correct except that which was legislated by Muhammad. It is not for anyone to worship from what they deem to be good. The Prophet (sallallaahu ’alayhi wa sallam) said,

“Whoever does an action not in accordance with our matter, it will be rejected.” [Related by Muslim (no. 1718).]

This hadeeth is in al-Bukharee and Muslim.

[Q]: So that I may be sure, it is not permissible that we have doubt about them being disbelievers?

[A]: No, how free is Allaah from all imperfection! A person of intellect will not have doubt regarding their disbelief. The disbelievers of old from Arab did not even say that Allah took on the form of the creation!

[Q]: So it is correct that we say that they are from the original disbelievers and never entered into Islaam?

[A]: They never entered into Islaam! Those who we say about them they are apostates are those who entered into Islaam and then left it. This is another aspect. The Prophet said,

“Whoever changes their Religion then kill them.” [Related by al-Bukhaaree (no. 6922).]

And there is the other hadeeth,

“The blood of a Muslim is not permissible except due to one of three: Adultery, a life for a life, or the one who changes his Religion and departs the Jamaa’ah.” [Related by al-Bukhaaree (no. 6878) and Muslim (no. 1678).]

Meaning, he departs Islaam.

End of Shaykh Saalih al-Luhaydaan’s words.

Translation by Abu Suhayl Anwar Wright

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 The Legislated Divorce by Shaykh Badee’ud-Deen as-Sindhee (d.1417H)

The foundational principles of Islaam are based upon justice and rectification, and upon this basis, Islaam has permitted divorce in cases of helplessness. The meaning of this is, if there remains no chance of accommodation between a husband and his wife, they may release each other through divorce. This book discusses Fiqh issues regarding divorce, and it includes a glossary of Islaamic terms.

 

NEW BOOK OUT NOW: Explanation of Muhammad Ibn ‘Abdul-Wahhaab’s Removal of Doubts

Explanation of Muhammad Ibn ‘Abdul-Wahhaab’s Removing the Doubts

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AUDIO: Death – The Destroyer Of Lust & Desire by Hasan as-Somali

A fiery khutbah delivered by our noble brother Hasan as-Somali in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah. He gives extra attention and warning to those lovers of Facebook and Instagram who expose their sins on social media websites, by posting pictures of themselves and others. He brings great benefits from the works of the Salaf, in particular Ibn Qayyim al-Jawziyyah in his tremedous book Ad-Dā’i wa Dawā (The Sickness and the Cure).

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Can I Search Through My Children’s Phone And Computer? Shaykh Saalih al-Fawzaan Answers!

Al-’Allaamah Saalih al-Fawzaan (may Allaah preserve him) was asked:

[Q]: Noble Shaykh – may Allaah grant you success – the questioner asks:

“Is it permissible for me as a parent to search through the mobile phone and computer of my children, fearing that there may be something upon them?”

[A]: The Shaykh responded,

 “Yes, this is obligatory upon you. It is [mandatory] that you inspect them and look through them. How many times have I mentioned to you that you should not buy them mobile phones that have the capability to do more than [make a call] and speak on them…”

[Q]: The questioner said,

“May Allaah preserve you!  Some people say that this type of behavior on behalf of the father is deemed to be spying, which has been prohibited. Is there any truth to this statement?”

[A]: The Shaykh responded,

 “This speech is false and erroneous. The parent is commanded to nurture and educate their children, supervise them and to monitor them. It is compulsory for them do this, and this is not considered to be spying. This is fulfilling the mandatory duty that Allaah has placed upon him…”

http://www.sahab.net/forums/index.php?showtopic=134967

 

Translation by Hassan Somali

ARTICLE: A Person Cannot Claim that an Individual is Salafi Merely Due to the Fact that He Studied with a Salafi Scholar

Shaykh Ahmad Ibn ‘Umar Baazmool answers the doubt used often by the opponents that one of their callers is a student of a well-known Salafee Scholar, in order to dupe the Salafee youth into letting down their guard and taking knowledge from this misguided caller – and thus he leads them to the Fire!

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The article is taken from the first lesson of Sharh Mandhoomatil-Qawaa’idil-Fiqhiyyah and the translated section can be heard here:

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AUDIO: Shaykh Aboo ‘Umar Usaamah al-‘Utaybee on the Statements of Muhammad Ibn Muneer “Muftee”

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Shaykh Aboo ‘Umar Usaamah al-‘Utaybee on the Statements of Muhammad Ibn Muneer “Muftee”

 

[Q]: O Shaykh Usaamah, perhaps you have heard about the statements of an individual named Muhammad Ibn Muneer, he has made some statements.  And we would like your comments on his statements O Shaykh, if you would be so kind.

[A]: What are his important statements that he says?

[Q]: He differentiates between ar-Radd ‘alal-Mukhaalif (refuting the opponent) and al-Jarh wat-Ta’deel O Shaykh.  So he says for example yaa Shaykh, ar-Radd ‘alal-Mukhaalif (refuting the opponent) is one thing and al-Jarh wat-Ta’deel is something else.  Meaning, whosoever mixes between the two falls into problems and fumbles about…

[A]: Fine, we will begin with the first affair, may Allaah bless you.  Then we will move on to the second affair. do not know this individual, but I will speak about these things that you are mentioning from the one who said them.  So this statement, it is the differentiation between ar-radd ‘alal-mukhaalif (refuting the opponent) and al-Jarh wat-Ta’deel as a complete differentiation, this indicates the ignorance of the one who spoke of it.  And when Allaah the Mighty and Majestic mentioned Fir’awn with kufr (disbelief) and that he claimed Uloohiyyah (divinity) and he claimed Ruboobiyyah (Lordship) for himself, and He mentioned his disbelief in Allaah the Mighty and Majestic and his striving in that, in the aayah of Allaah,

“And they belied those aayaat wrongfully and arrogantly, though their own selves were convinced thereof.  So see what was the end of the mufsidoon (evil-doers).” [Sooratun-Naml 27:14]

Then is this not a Jarh upon Fir’awn?  And is it not also from the radd (refutation) upon Fir’awn? The refutation upon his belief comprises al-Jarh wat-Ta’deel.  So al-Jarh wat-Ta’deel is an aspect of enjoining the good and forbidding the evil and it is an aspect of refuting the statements of the opponent (ar-radd ‘alal-mukhaalif).  So when he speaks about and claims that there is a difference between that and al-Jarh wat-Ta’deel, then this indicates his ignorance and his misguidance. because al-Jarh wat-Ta’deel is a part of and cannot be separated from ar-radd ‘alal-mukhaalif (refuting the opponent).  Yes, it is true that refuting the opponents and those who have erred does not necessitate at-tajreeh (disparagement).  For example, when a Scholar of the Sunnah slips up and errs, then he is refuted with knowledge, but he is not disparaged (jarraha) due to that, especially when he is known for being upon the truth and striving to attain the truth, except that he has slipped up and erred in an issue.  So this involves the occurrence of an error amongst the righteous and the trutfhul and refuting their error. This is to be mentioned and refuted.

However, when the opponent who is being refuted is an innovator or a disbeliever, then the refutation upon him is not excluded from al-Jarh wat-Ta’deel, not from the Jarh upon this disbeliever, nor from the Jarh upon this innovator.  This is because you are refuting his corrupt principles, which necessitate Jarh of him and expelling him from the Sunnah if he falsely and slanderously ascribes himself to it.  If the opponent reaches the level of a disbeliever or an innovator or a faasiq who is criminal in his belief and his statement, there is no doubt that the refutation upon him includes tajreeh (disparagement) of him, because these errors that he has committed obligate that he be refuted.

As for when what is intended by mukhaalif (opponent) is an opponent in an issue of ijtihaad (independent reasoning), or when the opponent is someone from Ahlus-Sunnah who slips up and errs but he is generally upon the truth, then this does not necessitate tajreeh (disparagement) of him.  Rather, his error is refuted.  So this is the detailed explanation of the issue.  The one who says that al-Jarh wat-Ta’deel has no connection to ar-radd ‘alal-mukhaalif or that there is a complete differentiation between the two of them, then such an individual is an ignorant liar.  And Allaah knows best.

[Q]: May Allaah reward you with goodness yaa Shaykh!  He also says, “Obedience to the rulers and the Scholars is not unconditional.  Rather, it is restricted.  If an individual says something that you do not agree with, then it is not permissible for someone to tell you, ‘It is obligatory upon you to accept his statement because he is a Shaykh, or because he is Shaykh so and so, or that Shaykh so and so said.’  This is not what the aayah said.”  And, Shaykh Usamaah, he intends by this to reject what Shaykh Rabee’ said about Taahir Wyatt because made this statement during his defence of Taahir Wyatt.

[A]: Yes.  This philosophy, with which some of the people philosophize, it is rejected from its proponents, because obedience to the Scholars and the rulers and obedience to the parents is obedience in that which is good.  It is only obedience when they command with good.  As for obedience to Allaah and His Messenger, then it is an unrestricted obedience.  And whoeover is obeyed outside of Allaah and His Messenger, then he is obeyed as part of obedience to Allaah and His Messenger.  This is well known and understood from the aayah.  No one says that the rulers must be obeyed in everything, even in disobedience to Allaah and no one says that it is obligatory to obey the Scholars when they err and slip up.  No one says such a thing.  However, the speech that is said to cause doubt in the rulings of the Scholars and which implies that the youth can make ijtihaad in affairs where they have no knowledge and that they can oppose the Scholars and say that it is not binding upon us to obey the Scholars; this is from ignorance.

So for example, when the ruler, or the father, or the husband when he orders his wife in a permissible affair, or an affair that the people consider from goodness, is it obligatory for him to be obeyed at that point?  The commander, regardless of whether he is the husband with his wife, or the ruler with his constituents, or some the people with the Scholar, then it is necessary that these individuals be obeyed, whether it is the ruler or the husband or the likes of that, regardless of whether it is in the affairs of the worldly life, even if he does desire this worldly affair.  So the person does not reply, ‘But my opinion is such and such,’ no!  If the affair is permissible (mubaah), then it is obligatory to obey the ruler and the wife must obey her husband and the son must obey his mother an,d his father.

As for the Scholars, then the obedience that is due to them is an obedience in the Religion.  Meaning, they clarify to the people what is halaal and what is haraam and they explain the ahkaam (religious rules and regulations) to the people and they clarify to them the rulings upon men, the rulings of al-Jarh wat-Ta’deel.  The Scholars are the inheritors of the Prophets and it is necessary that they Scholars be revered and respected.  Allaah the Sublime and Exalted says,

“So ask the people of the reminder (knowledge) if you do not know.”

So questioning them obligates and makes it binding to follow what they answer from the truth and the guidance.  So if you have asked a Scholar about a man and the Scholar makes Jarh (disparagement) of him and warns you against him, it is binding upon you to listen to the speech of the Scholar, except if it becomes clear the Scholar has erred and opposed the truth, or if another Scholar has opposed him with proof, then the ruling is made with proof amongst the Scholars.  However, if the affair is from a specialized field of knowledge that a Scholar knows and he has a specific study in al-Jarh wat-Ta’deel, especially the Imaam of al-Jarh wat-Ta’deel in modern times, Shaykh, al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee, then his speech concerning the men is like pure honey.  It is speech based upon sound proofs, clarification and evidence.  So when he speaks with speech, it is obligatory upon the youth to listen to him and to obey him.  This due to the command of Allaah the Sublime and Exalted to them in His statement,

“O you who believe!  Obey Allaah and obey the Messenger and those in authority from amongst you.”

So if Shaykh Rabee’ has clarified that affair, and he, may Allaah reward him with goodness, does not speak, except with knowledge and proof, then obedience to him is obligatory.  And the one who says that obedience is not obligatory must clarify: why is it not obligatory?  Why is he causing doubt in the rulings of Shaykh Rabee’?  These people are diseased yaa Shaykh.  These are people of disease and people of innovation and people of desire.

They cause doubt in the rulings of the Scholars and they make themselves equals to the Scholars.  Meaning, they consider themselves as one of them has stated, ‘We are men and they are men.’  The truthful student of knowledge does not say such speech, it is only said by people who are unsteady and fickle and people of corruption.  These people want to separate the youth from the Scholars and they want the youth to be attached to them.  Meaning, the likes of this ignorant youth wants the people for himself, instead of connecting them to Shaykh Rabee’.  And he may deceive the people with the affair of Shaykh ‘Abdul-Muhsin al-‘Abbaad, that he opposed Shaykh Rabee’ in such and such an issue…  Where is the Salafee manhaj with these individuals?  The Salafee manhaj says to follow the proof and follow the Scholar who is most knowledgeable if you do not have the proof or you do not know it.  The Scholar with the most knowledge of al-Jarh wat-Ta’deel and the knowledge of men in these times by agreement of the Scholars is Shaykh Rabee’.  He is the one who is specialized in this and the Imaams of Ahlul-Hadeeth have testified to this, such as Shaykh al-Albaanee and Shaykh Ibn Baaz and Shaykh Ibnul-‘Uthaymeen.

Due to this, those who say that the obedience to the Scholars is not unconditional, and they desire by this to reject the rulings of the Scholars, they are bring about fitnah (trial, tribulation).  However, they say that as long as obedience to them is in goodness and it is in obedience to Allaah and His Messenger, then there is no problem in that.  Indeed, this is truthful speech, but the intent should not be to nullify the speech of the Scholars.  Rather, it is obligatory upon the youth to be with their Scholars and to stick to them, as the Prophet (sallallaahu ‘alayhi wa sallam) said, “The blessing is with your elders.”  Yes.

[Q]: Lastly, our Shaykh, he translated a lecture for the noble Shaykh Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – when he commented upon three passages from Kitaabur-Rooh about the difference between naseehah (sincere advice) and gheebah (backbiting).  So I reminded this individual, yaa Shaykh, about what he translated for the noble Shaykh, Muhammad Ibn Haadee.  So he replied on Youtube saying, “Since when is it a condition that the translator must agree with everything that the lecturer says?  If I translate a book or a lecture, is it a condition that I take every letter said therein as my Religion in front of Allaah?  If it is a condition that the translator must accept everything the lecturer is saying, then bring the proof if you please.  And even if I did agree with everything that Shaykh Muhammad Ibn Haadee said (in that lecture) is this then to be applied in all situations?  Undoubtedly there is a difference between naseehah and gheebah, there is no doubt.  The Scholars have insight, however, the application!  Is this speech to be applied in all situations?  Respond please.”  This is how he said it yaa Shaykh, so what are your comments upon this speech of his?

[A]: This speech, which is his statement that it is not binding upon the translator to agree with the speech of the one for whom he is translating, then one of two affairs could be intended by this.  If he intends that he is not required to translate in a trustworthy manner and with truthfulness what the Scholar is saying, then such and individual is treacherous and he has made treachery permissible.  This is a treacherous person who has made treachery permissible, because he is a translator and the translator only clarifies the speech of the one whose speech is being translated.  So if his duty is merely to translate, then it is obligatory that it be trustworthy.  And if this speech contains that which is false, according to his thought, then he must translate the speech of the Shaykh and then he comments upon it if he is capable of that.  If we assume that there is a problem or an opposition in this speech, then he must clarify it in a translator’s note.  As for translating falsehood and concealing the speech of a Scholar, then this action of his is like the action of Banee Israa`eel from the Jews who concealed parts of the Torah and were treacherous.  So this treachery is not from the nature and the character of the Muslims.  And the Messenger (sallallaahu ‘alayhi wa sallam) said, “Plotting and deception is in the Fire.”  And the Prophet (sallallaahu ‘alayhi wa sallam) said, “And do not deceive the one who deceives you.”  And Allaah the Glorified and Exalted said,

“And do not be a pleader for the treacherous.” [Sooratun-Nisaa` 4:105]

And Allaah the Exalted said,

“And do not argue on behalf of those who deceive themselves.” [Sooratun-Nisaa` 4:107]

So deception is a matter that is ignonimous.  So it is not permissible to be deceptive in translation.  Rather, it is obligatory to be truthful in it, especially when he is translating the speech of a Salafee Scholar who is well known for the Sunnah such as the Shaykh, al-‘Allaamah Muhammad Ibn Haadee al-Madkhalee.  So playing around and being deceptive in translating his speech is not from the attributes of Ahlus-Sunnah.  Rather, it is from the attributes of the people of desires.

And as for if the translator intended that it is not obligatory for him to be in agreement with what he is translating, then this is correct.  Meaning, his opinion could be in opposition to the speech that he is translating.  For example, he may translate a book of fiqh in which differing has occurred (between the Scholars).  So the Scholar will determine the soundest position from these issues and this student of knowledge may follow another Scholar, or he may follow a statement that opposes this Scholar.  There is no problem with this as long as it is done with proofs and evidence, and as long as this person is qualified to make this disagreement.  There is no problem in this.  Meaning, the translator is not required to agree with all of the speech that he translates, as long as he is trustworthy in conveying the information.  Then after he has conveyed the information as it is, he can say, `This speech has been opposed by such and such a Scholar and I say such and such,’ with proof and evidence.

However, who is this individual who deceives the people by translating for Shaykh Muhammad Ibn Haadee, then he says, ‘I oppose him and I do not agree with him.’  Who are you to say such speech?  Is this from manners with the Scholars?  And who has burdened you with translating this lecture if you do not agree?  If you do not agree, then do not translate.  Or at the very least, be trustworthy in conveying the information, and then mention what opposes this speech with proof and evidence.  So the authority is with the proof.  And it was the manhaj of the Salaf to take the proof.  However, do not make these issues a means for reviling the Scholars and causing doubts in their rulings and playing around with the likes of these affairs.  And it is not permissible for the Muslim to be treacherous.  Yes.

[Q]: May Allaah reward you with good.  We shall suffice with this, yaa Shaykhanaa.  May Allaah reward you with good.

[A]: The important thing is to be cautious of these people of desires who are people of fitan (trials, tribulations) and people of unrest and those who do not stick to the objective of the Scholars and those who stir up these fitan. So Shaykh Rabee’ – hafidhahullaah – is familiar with what is going on in Masjid Rahmah and other than it from the mosques in America and he has given them an appropriate advice.  And it is obligatory upon the youth to be cautious and to warn against those who are stirring up these fitan and to remain far away from them.  These individuals are a disease like scabies, which is contagious and spreading amongst the people.  And it cannot be passed on, except in accordance with the command of Allaah.  However, these individuals are a people of fitnah, so be cautious of them and remain far away from them and warn the youth against them.  And Allaah the Exalted knows best.

 

LECTURE: The Science of al-Jarh wat-Ta’deel Exists in Our Times by Abu Suhayl Anwar Wright

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Our noble brother, Anwar Wright – a graduate from the Islamic University of al-Madeenah – uncovers a deceptive doubt that al-Jarh wat-Ta’deel does not exist in our times and that it has ended. The speaker deals with those who attribute this doubt to al-‘Allaamah Saalih Ibn Fawzaan al-Fawzaan – may Allaah preserve him. Additionally, the speaker goes on to answer with the doubts spread by Muhammad Ibn Muneer “Muftee” ‘Abdul-Hameed. From the points of benefit found in this blessed lecture:

– A presentation of research from al-‘Allaamah al-Mu’allimee (d.1386H) demonstrating that praise and criticism is found firstly in the Qur`aan – it contains both praise and censure of specific individuals by their names
– Al-Mu’allimee also brings examples from the Salaf where praise and criticism of specific individuals occurred amongst the Companions and the taabi’een.
– Imaam at-Tirmidhee (d.274H) spoke in his book al-‘Ilal about those without understanding who found fault with the Ashaabul-Hadeeth for criticizing the people.
– ‘Abdullaah Ibnul-Mubaarak (d.181H), al-Awzaa’ee (d.157H), Sufyaan ath-Thawree (d.167H) and others were known for criticizing those who were accused of lying in hadeeth as well as the people of innovation.
– The Salaf spoke against the people of innovation and the liars out of jealousy for the Religion and out of a desire to clarify the truth.
– Ibn Rajab (d.795H) mentioned in Sharh ‘Ilalit-Tirmidhee that the Salaf of the Ummah have a consensus that it is permissible to speak out against the people of innovation and desires
– Ibn Rajab mentions the example of al-Hasan al-Basree (d.110H) and Taawoos (d.106H) – that they warned against Ma’bad al-Juhanee due to his denial of al-Qadr and Ibn Rajab mentioned that they did this for the benefit of the entire Ummah.
– What would be our condition if the likes of Imaam Ahmad (d.241H) didn’t refute the Jahmiyyah? What if the Scholars did not warn against the Khawaarij, the Shee’ah and the Qadariyyah?
– If the Scholars of the Ummah, such as al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah – did not warn us against the false principles of the Soofiyyah, al-Ikhwaanul-Muslimoon, Jamaa’atut-Tableegh and so on…what would be our condition? Would we know where to take knowledge from and where not to take it from?
– Likewise, if they did not warn against the likes of Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad and Taahir Wyatt, then what would be our condition?
– The speaker outlines Taahir Wyatt’s trickery and excuses when Shaykh Rabee’ asked him to clarify his position against Abul-Hasan al-Ma`ribee and ‘Alee al-Halabee.
– Abu Waleed al-Baajee and Ibn Hajr (d.852H) spoke about al-Jarh wat-Ta’deel well after the time of hadeeth narrators was over. They specified the criticism of innovators and that this is not from the impermissible backbiting.
– The speaker replies to Muhammad Ibn Muneer’s ignorant comment that the Salafees “threw Shadeed under the bus,” because they clarified to the people the misguidance of Shadeed’s statements.
– The speaker mentions the speech of al-‘Allaamah Saalih Ibn Fawzaan al-Fawzaan in refutation and criticism of ‘Adnaan ‘Ar’oor’s principles.
– The speaker mentions the falsehood in Muhammad Ibn Muneer’s statement, “I’m not really a fan of Fawzaan.”
– The speaker explains that Muhammad Ibn Muneer knows full well that these statements of his are false, because Ibn Muneer warned Anwar against Taahir Wyatt back in 2003CE, he also advised Anwar to purchase the book, Sharh ‘Ilalit-Tirmidhee of Ibn Rajab!
– The speaker clarifies that Muhammad Ibn Muneer knows the falsehood of his own statements because he was present when Shaykh ‘Abdullaah al-Bukhaaree clarified that al-Jarh wat-Ta’deel still exists in our times during his lessons on Dawaabit al-Jarh wat-Ta’deel in al-Madeenah! The speaker plays the pertinent section from the class and translates from it.
– An answer to Muhammad Ibn Muneer’s other doubts about al-Jarh wat-Ta’deel.
– Degrees are only of benefit when they are coupled with sound ‘aqeedah and manhaj, and degrees without sound ‘aqeedah and manhaj are of no use. The speaker mentions that two of the most prolific Salafee callers in the west did not have degrees: Abu Uways ‘Abdullaah Ibn Ahmad and Abu Talhah Daawood Ibn Ronald Burbank – rahimahumullaah.
– Answer to the arrogance of Muhammad Ibn Muneer when he claimed that Shaykh Muqbil (d.1421H) made an error when he called Yoosuf al-Qardaawee the “Barking Dog” in his famous book on al-Qardaawee.
– The speaker mentions that the likes of Shadeed Muhammad, Muhammad Ibn Muneer and Taahir Wyatt have been advised in secret before the warnings against them were made public.
– The speaker concludes with an advice to stick to those who are well-known for Salafiyyah in the West and defending it for years and refuting the people of deviation and those who are known to have contact with the people of knowledge, such as: Dawud Adeeb, Abu Zaynab Tawfeeq, Hasan as-Somali, Abul-Hasan Maalik, Kashiff Khan, Abu Hakeem Bilaal Davis, Abu Khadeejah ‘Abdul-Waahid and Abu ‘Iyaad Amjad Rafiq.

NEW BOOK: Prophetic Ahadith in Condemnation of Racism – Shaykh ‘Abd al-Salam Ibn Burjis – rahimahullah

OUT NOW!!

Prophetic Ahadith in Condemnation of
Racism

The Noble Shaykh,
‘Abd al-Salam Ibn Nasir Ibn Burjis
rahimahullah

Go to: www.SunnahPublishing.net/Store

Get your copy today!!!

Pages: 88
Price: $7.00 USD

“Generation after generation was destroyed by wars because a man would seek the aid of his tribe, even if he was upon falsehood and the likes of that from trivial causes and despicable motives.

So Islam came to erase all of these loathsome outward practices in their lives when it made them equal with regards to the rights, and it made their slogans of allegiance to, “al-Islam.” And Islam made them excel over one another due to taqwa; (righteousness) and obedience to Allah. So there is no excellence for an Arab over a non-Arab, nor is there any excellence for a non-Arab over an Arab, nor for a white person over a black one, nor for a black person over a white one, except due to taqwa.”

– From the introduction of Shaykh ‘Abd al-Salam Ibn Burjis

Philadelphia Conference Schedule Aug. 31-Sep. 3, 2012

Friday August 31st

1:00 PM – Jumu’ah Khutbah and Prayer – Abu ‘Abdullaah Hasan as-Somali

1:45 PM – Opening Remarks and Welcome – Abu ‘Abdullaah Hasan as-Somali

2:00 PM 3:30 PM – Tele-link – TBA

4:45 PM – ’Asr Prayer

5:00 PM – 6:30 PM – Abu ’Iyaad Amjad Rafiq
Explanation of the Hadeeth, “Fear Allaah
Wherever you may be.”

7:35 PM – Maghrib Prayer

7:50 PM – 8:50 PM – Abu Suhayl Anwar Wright
Rights of the Scholars in Islaam

8:50 – ’Ishaa` Prayer

9:15 PM – 11:00 PM – Abu Khadeejah ‘Abdul-Waahid
Say, “I believe in Allaah,” and then be Upright

Saturday September 1st

11:00 AM – 12:30 PM – Taalib ’Abdullaah
Educating Our Children upon the Qur`aan and the Sunnah

1:00 PM – Dhuhr Prayer

1:20 PM – 3:00 PM – Tele-Link TBA

3:15 – 4:45 – Abu Suhayl Anwar Wright
The Science of al-Jarh wat-Ta’deel Exists
In Our Times

4:45 PM – ’Asr Prayer

5:00 PM 6:30 PM – Abu ’Iyaad Amjad Rafiq
The Evil Effects of Innovation upon Individuals,
Societies and Nations

7:30 PM – Maghrib Prayer

7:50 PM – 8:50 PM – Abu ‘Abdullaah Hasan as-Somali
How to Achieve Happiness – Based upon the
Works of Imaam Ibnul-Qayyim (d.752H)

8:50 – ’Ishaa‘ Prayer

9:15 PM – 11:00 PM – Abu Khadeejah ‘Abdul-Waahid
Salafiyyah is the Path to Rectification

Sunday September 2nd

11:00 AM – 12:30 PM – Abu Hafsah Kashiff Khan
Unity and Brotherhood upon Salafiyyah

1:00 PM – Dhuhr Prayer

1:20 PM – 3:00 PM – Tele-Link TBA

3:15 – 4:45 – Taalib ’Abdullaah
Educating Our Children upon the Qur‘aan and the Sunnah

4:45 PM – ’Asr Prayer

5:00 PM 6:30 PM – Abu ‘Abdullaah Hasan as-Somali
How to Achieve Happiness – Based upon the
Works of Imaam Ibnul-Qayyim (d.752H)

7:30 PM – Maghrib Prayer

7:50 PM – 8:50 PM – Abu ’Iyaad Amjad Rafiq
The Evil Effects of Innovation upon Individuals,
Societies and Nations

8:50 – ’Ishaa‘ Prayer

9:15 PM – 11:00 PM – Abu Khadeejah ‘Abdul-Waahid
The Difference between Differing Amongst Ahlus-Sunnah
And the Differing with the People of Innovation

Monday September 3rd

1:00 PM – Dhuhr Prayer

1:20 PM – 3:00 PM – Tele-Link TBA

3:15 – 4:45 – Abu Hafsah Kashiff Khan
Unity and Brotherhood upon Salafiyyah

4:45 PM – ’Asr Prayer

5:00 PM 6:30 PM – Abu ’Abdullaah Hasan as-Somali
How to Achieve Happiness – Based upon the
Works of Imaam Ibnul-Qayyim (d.752H)

7:30 PM – Maghrib Prayer

7:50 PM – 8:50 PM – Abu ’Iyaad Amjad Rafiq
Topic TBA

8:50 – ’Ishaa‘ Prayer

9:15 PM – 11:00 PM – Abu Khadeejah ‘Abdul-Waahid
The Difference between Differing Amongst Ahlus-Sunnah
And the Differing with the People of Innovation

Conference Update: Friday Khutab This Week in the Tri-State Area

Where to Attend Jumu’ah Prayers in the Tri-State Area this coming Friday:

Khateeb: Abu ‘Abdillah Hasan as-Somali
When: 1:00 PM
Masjid as-Sunnah an-Nabawiyyah
4944 Germantown Avenue
Philadelphia PA
19144

Khateeb: Taalib ‘Abdullaah
When: 1:00 PM
Masjid Rahmah
657 Dr MLK Jr Blvd
Newark NJ
07102

Khateeb: Abu Khadeejah ‘Abdul-Waahid
When: 1:15 PM
Masjid Muhammad ibn Abdul Wahab
1032 Spruce Street
Camden NJ
08103

Pre-Conference Schedule Philadelphia/New Jersey August 2012 CE!!

Pre-Conference Schedule Philadelphia/New Jersey August 2012 CE

Wednesday, August 29th – Steadfastness upon the Manhaj
Who: Abu Khadeejah ‘Abdul-Waahid and Abu ‘Iyaad Amjad Rafiq
When: After Maghrib Prayer
Where: Masjid Rahmah
657 Dr. Martin Luther King Jr. Boulevard
Newark NJ 07101
1-973-621-8833

Thursday, August 30th – Steadfastness upon the Manhaj
Who: Abu Khadeejah ‘Abdul-Waahid and Abu ‘Iyaad Amjad Rafiq
When: After Maghrib Prayer
Where: Masjid Muqbil bin Haadee
2735 W. Alleghany Ave.
Philadelphia PA 19132
1-267-385-6436

AUDIO: Shaykh Muhammad Ibn Ramzaan al-Haajiree on Shaykh Rabee’s Attendance at the Conference for National Unity in Saudi Arabia‏

Recently, our noble brother, Hasan as-Somali presented a knowledge-based reply to Aboo Usaamah Khaleefah’s attempt to justify his co-operation with the hizbiyyeen by comparing his actions to Shaykh Rabee’ Ibn Haadee al-Madkhalee attending the Conference for National Unity Saudi Arabia to present the views of Ahlus-Sunnah and refute the falsehoods of the Raafidah. Now Shaykh Muhammad Ibn Ramzaan al-Haajiree further corroborates what Shaykh Saalih al-Luhaydaan and Shaykh Ahmad Baazmool have clarified.
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Shaykh Muhammad Ibn Ramzaan al-Haajiree on Shaykh Rabee’s Attendance at the Conference for National Unity in Saudi Arabia

The Shaykh, Muhammad Ibn Ramzaan stated:

Yes, Shaykh Rabee’ Ibn Haadee al-Madkhalee attended this event in which the crown prince gathered together various groups (tawaa`if) and they attended it. And the role of Shaykh Rabee’, as well as the role of others from the mashaayikh of Ahlus-Sunnah who attended was a role of sincere advice and clarification and elucidation of the misguidance that these (groups) are upon. And their (Shaykh Rabee’ and the mashaayikh of Ahlus-Sunnah) call to was to unite them upon a singular, just word (i.e. the correct creed) and they did not gather with them to accommodate them nor flatter them and accept the falsehood they were upon.

I say this as a notification to the brothers so that they are not deceived by the statements of the false claimants.

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ARTICLE: A Detailed Clarification That Shaykh Rabee’ Does Not Cooperate or Share Platforms with the People of Innovation

NEW ARTICLE:
A Detailed Clarification That Shaykh Rabee’ Does Not
Cooperate or Share Platforms with the People of Innovation
A Response to the Claims of Aboo Usaamah Khaleefah adh-Dhahabee
Abu Abdillah Hasan as-Somali

In this short treatise, we discuss an attempt made by Aboo Usaamah Khaleefah to utilize a doubt spread by some of the followers of ’Alee Hasan al-Halabee to claim that Shaykh Rabee’ (hafidhahullaah) sits and cooperates with the Raafidah. Even a right-minded and just opponent would be surprised at this allegation and would consider it far-fetched. However, since Aboo Usaamah is speaking to an audience that either does not have the time, ability or motivation to investigate this matter, it is easy for him to convey these doubts and to misguide his listeners. The reality of the matter is that the ruling authorities in Saudi Arabia convened a gathering to discuss matters of national security and unity. Shaykh Rabee’ went to in order to openly refute the Raafidah and warn against their evils, which he did and as a result of which other Scholars such as Shaykh Saalih al-Luhaydaan (hafidhahullaah), stated that the Shaykh was the one who “exonerated himself” amongst all the others present. This is far different to the evil, distorted picture Aboo Usaamah has attempted to present. The followers of ’Alee al-Halabee tried to distort the history and facts regarding this matter because they were trying to defend the action of ’Alee al-Halabee in praising a document signed by a large numbers of innovators and in which there is a promotion of the unity of religions. Aboo Usaamah found nothing except this by which to deceive his listeners. His aim was to justify and defend his own actions of sharing platforms with people who are the students of Ikhwaanee innovators, who openly praise them and effectively invite to them. In addition to distorting facts about Shaykh Rabee’, Aboo Usaamah also went as far as to misuse a statement of Ibn Taymiyyah (d.728H) – rahimahullaah – in order to spread his confusion. In this short treatise, we highlight the errors of Aboo Usaamah and give him sincere advice to amend his ways and to repent from this disastrous path.

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ARTICLE: An Advice on Keeping Company with the People of Hizbiyyah and Waging War Against the Salafis

Our brother, Abul-Hasan, has prepared a brief advice to those who keep company with the Hizbees, whilst using the excuse that they are doing this in order to advise these people.  At the same time, these individuals do not keep company with the Salafis.  Rather, in many cases they accuse the Salafis of harshness and extremism!  The aforementioned advise contains the verdicts of Shaykhs: Ahmad Ibn Yahyaa an-Najmee and Rabee’ Ibn Haadee al-Madkhalee – may Allaah preserve him.[wpdm_file id=49]

AUDIO: Shaykh Muhammad Ibn Haadee al-Madkhalee on Madeenah(dot)Com

Our elder brother, Abul-Hasan Maalik Ibn Aadam, recently asked the noble Scholar about an American caller who was involved in the efforts of Madeenah(dot)Com to counter the da’wah of the brothers at Salafi Publications in Birmingham, UK. He also asks about the validity of the position that some of the noble callers in the US took towards those involved with Madeenah(dot)Com to not co-operate with them in da’wah and to not lecture alongside them in the lessons and yearly conferences until those involved in Madeenah(dot)Com recanted and repented from their campaign to wrongfully ascribe extremism and excessiveness to Salafi Publications.

The Shaykh goes onto to clarify that Madeenah(dot)Com are nothing in comparison to Salafi Publications in this topic and that he knows the brothers from Salafi Publications completely and he vindicates them from the accusations of extremism. The Shaykh also mentions that he knows some of those involved with Madeenah(dot)Com and that they are upon the utmost extremity of error in this issue and that he has advised and clarified this to them, but they have not accepted it. He says that some of them are liars and criminals. Lastly, he explains that the position that some of the brothers took of not co-operating with those individuals in da’wah, but at the same time not warning against them publicly, up until they recant and repent, was the correct position. The Shaykh then goes further and says that if they do not recant, they must be warned against so that the people do not fall into their traps.

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