 | Calling Oneself 'Salafee' | by Nissho for everyone |
 |
 |
|
| 2 Clear and Unclear Salafees | by Nissho for everyone |
|
|
|
| 1 Clear and Unclear Salafees | by Nissho for everyone |
|
|
|
| What is Meant by The Salafee Manhaj | by sisters for everyone |
|
|
|
| Safeguarding One’s Salafeeyah | by sisters for everyone |
|
|
|
| Harshness Upon Those Who Do Not Practice The Deen | by sisters for everyone |
|
|
|
| Who are Ahlus Sunnah Wal-Jama’ah | by sisters for everyone |
|
|
|
| Dealing with the Person of Bid’ah | by sisters for everyone |
|
|
|
| selling and distributing tapes for some people who do not follow the Salafi Manhaj | by Nissho for everyone |
Golden Fatawa Series/Fatwa 1
by Sheik Muhammad Naasir ad-Deen al-Albani, may Allah have mercy on him
Question: Sheikh I work in an Islamic tape store, and I am curious as regards the responsibility one would hold (or the appropriateness) of selling and distributing tapes for some people who do not follow the Salafi Manhaj... for example for people who are related to political groups which are present today, such as the Ikhwaanis and Tableeghis and their likes Some brothers gave me a verdict concerning this that I should not distribute or record their tapes at all. Whereas some others said that I should choose the good and appropriate tapes which contain no conflicts with the Shari ah or the Manhaj of the Salaf, I am quite confused regarding this issue. ..I ask Allah, the Exalted, to remove this confusion, by your Fatwa...Jazaak Allaah.
Answer: There is no doubt that the second opinion which you mentioned is the correct opinion; for indeed the Hikmah (wisdom) is a thing which the believer seeks most, wherever he hears it - he takes it. Even though this Hadeeth is a weak Hadeeth; it is enough for us that it can be counted as a few words of wisdom, which we can then apply, and we do not fanatically become enthusiastic to our Madth'hab as the other followers of the other Madhaahib have done.
We are the followers of the truth, wherever this truth is and from wherever it comes from the Hikmah is the thing the believer seeks most wherever he finds t he takes it. So if you happen to come across an article or a research for a person who is associated with one of those groups, which with great sorrow, do not follow the Salafi Manhaj, but in it you find a reminder which reminds you of some Ayat, and some authentic Hadeeth, there is no reason not to distribute these researches, whether it be an audio cassette, as long as there is nothing in it which conflicts with the Qur'an and Sunnah, and the Manhaj of the pious predecessors. This is a problem (which we face today) which is not just focused on audio matter... rather it goes beyond that to written works, which are more widespread than audio tapes. So is it correct or appropriate for the distributor of the books, or the salesperson to print and to sell what is not in accordance to the Salafi Manhaj? The answer it is almost impossible for any book to be completely free from any type of conflicting statement, rather we should consider the following two points (when considering a cassette or written material):
1. The first thing that the audio tape or written book should not be calling to the wrong Manhaj (i.e. a Manhaj other than the Manhaj of the Salaf as-Saalih).
2. That the truths (correct issues) are more than the incorrect ones. Imam Malik, may Allah have mercy on him, said: 'There is no person amongst us, except that his statement would be rejected (or taken) except for the one in this grave.'
Therefore the printing and distribution of audio cassettes and books should be scrutinized in light of the two above points. If then, you are asking about an audio cassette that does not conflict with the Salafi Manhaj, I do not see any reason, whatsoever for preventing the distribution of this sort of audio material, (it should not be prevented) just because the one speaking is not on the Salafi Manhaj, such that he is a Khalafi, or a Hizbee, or their likes.
This is what the knowledge necessitates, what the fairness necessitates, and what the attempt of gathering between the differences between the different Jama'ah (groups) of today necessitates. This in summary is my answer to your question.
The Sheikh, may Allah have mercy on him, was further asked: Some of those who say that all audio material for those who are not on the Salafi Manhaj should be prevented, say that distributing a tape for those people would be like giving Tazkiyyah to their Manhaj, and would point to the fact that we are happy and pleased (with their Manhaj) and all that they say in those tapes, whether correct or incorrect.
The Sheikh, may Allah have mercy on him, said: I believe that the above statement contains a certain extent of exaggeration. If we assume that a person wrote a research or a booklet in which he gathered the Hadeeth pertaining to the Dhikr (to be said throughout the day and night), from Saheeh al-Bukhari, and he is not a Salafi. What is the veracity of the above statement on this booklet or research? And what is the link between distributing this booklet and supporting his Manhaj?
No, rather we support our Manhaj by distributing his booklet, because he compiled his booklet in light of our method, by choosing the authentic Hadeeth. I believe that the above statement contains a certain extent of exaggeration. And Allah knows best.
by Sheik Muhammad Naasir ad-Deen al-Albani, may Allah have mercy on him
Question: Sheikh I work in an Islamic tape store, and I am curious as regards the responsibility one would hold (or the appropriateness) of selling and distributing tapes for some people who do not follow the Salafi Manhaj... for example for people who are related to political groups which are present today, such as the Ikhwaanis and Tableeghis and their likes Some brothers gave me a verdict concerning this that I should not distribute or record their tapes at all. Whereas some others said that I should choose the good and appropriate tapes which contain no conflicts with the Shari ah or the Manhaj of the Salaf, I am quite confused regarding this issue. ..I ask Allah, the Exalted, to remove this confusion, by your Fatwa...Jazaak Allaah.
Answer: There is no doubt that the second opinion which you mentioned is the correct opinion; for indeed the Hikmah (wisdom) is a thing which the believer seeks most, wherever he hears it - he takes it. Even though this Hadeeth is a weak Hadeeth; it is enough for us that it can be counted as a few words of wisdom, which we can then apply, and we do not fanatically become enthusiastic to our Madth'hab as the other followers of the other Madhaahib have done.
We are the followers of the truth, wherever this truth is and from wherever it comes from the Hikmah is the thing the believer seeks most wherever he finds t he takes it. So if you happen to come across an article or a research for a person who is associated with one of those groups, which with great sorrow, do not follow the Salafi Manhaj, but in it you find a reminder which reminds you of some Ayat, and some authentic Hadeeth, there is no reason not to distribute these researches, whether it be an audio cassette, as long as there is nothing in it which conflicts with the Qur'an and Sunnah, and the Manhaj of the pious predecessors. This is a problem (which we face today) which is not just focused on audio matter... rather it goes beyond that to written works, which are more widespread than audio tapes. So is it correct or appropriate for the distributor of the books, or the salesperson to print and to sell what is not in accordance to the Salafi Manhaj? The answer it is almost impossible for any book to be completely free from any type of conflicting statement, rather we should consider the following two points (when considering a cassette or written material):
1. The first thing that the audio tape or written book should not be calling to the wrong Manhaj (i.e. a Manhaj other than the Manhaj of the Salaf as-Saalih).
2. That the truths (correct issues) are more than the incorrect ones. Imam Malik, may Allah have mercy on him, said: 'There is no person amongst us, except that his statement would be rejected (or taken) except for the one in this grave.'
Therefore the printing and distribution of audio cassettes and books should be scrutinized in light of the two above points. If then, you are asking about an audio cassette that does not conflict with the Salafi Manhaj, I do not see any reason, whatsoever for preventing the distribution of this sort of audio material, (it should not be prevented) just because the one speaking is not on the Salafi Manhaj, such that he is a Khalafi, or a Hizbee, or their likes.
This is what the knowledge necessitates, what the fairness necessitates, and what the attempt of gathering between the differences between the different Jama'ah (groups) of today necessitates. This in summary is my answer to your question.
The Sheikh, may Allah have mercy on him, was further asked: Some of those who say that all audio material for those who are not on the Salafi Manhaj should be prevented, say that distributing a tape for those people would be like giving Tazkiyyah to their Manhaj, and would point to the fact that we are happy and pleased (with their Manhaj) and all that they say in those tapes, whether correct or incorrect.
The Sheikh, may Allah have mercy on him, said: I believe that the above statement contains a certain extent of exaggeration. If we assume that a person wrote a research or a booklet in which he gathered the Hadeeth pertaining to the Dhikr (to be said throughout the day and night), from Saheeh al-Bukhari, and he is not a Salafi. What is the veracity of the above statement on this booklet or research? And what is the link between distributing this booklet and supporting his Manhaj?
No, rather we support our Manhaj by distributing his booklet, because he compiled his booklet in light of our method, by choosing the authentic Hadeeth. I believe that the above statement contains a certain extent of exaggeration. And Allah knows best.
| Distinguishing Between Aqeedah and Manhaj | by sisters for everyone |
|
|
|
|
| You hope for salvation, but you do not traverse its path | by Nissho for everyone |
|
| A Detailed Transcribed Lecture about WHO ARE THE SCHOLARS? | by Nissho for everyone |
Who are the scholars and from whom should knowledge be taken?
by Shaykh Ahmed Muhammed Al-Munayee حفظه الله
on Sunday, June 18, 2006
by Shaykh Ahmed Muhammed Al-Munayee حفظه الله
on Sunday, June 18, 2006
Introduction to the Shaykh
Shaykh al-Allaamah Ahmed Muhammed Uthmaan Al-Munayee حفظه الله is well-known among the scholars and imaams of our time and is very active in the fields of Da’wah, calling to the tawheed of Allaah سبحانه و تعالى and the Sunnah of Rasool Allaah صلى الله عليه و سلم. He is extremely busy and his efforts are countless in clarifying the misconceptions about Islaam and the Da’wah of Imaam Muhammad ibn Abdul Wahhaab رحمه الله. We thank him for making himself available to us regardless of his tight schedule, and we ask Allaah سبحانه و تعالى to reward him tremendously and bless him in his knowledge and his efforts.
Shaykhs’ Introduction
The Shaykh حفظه الله began with the basmallah and by praising Allaah سبحانه و تعالى and by sending salaah and salaams upon our Prophet صلى الله عليه و سلم and his family and his companion and those that follow him in goodness until the Day of Judgment. He then said that it pleases him to participate with his Muslim brothers and sisters in this particular gathering. He then acknowledged that Shaykh Zaahid described him with what he is not really deserving of, as he is just a student of knowledge.
He then said that inshaa Allaah he would be dealing with this very important topic: Who are the scholars and from whom should knowledge be taken?
Definition of Knowledge
The Shaykh حفظه الله began with a definition of ‘ilm (knowledge). In the Arabic language it means‘understanding’ or ‘knowing’, and its Sharee’ah (legislation) meaning is: ‘knowing the Deen (Religion) of Islaam with evidences’.
From amongst the best of what I am aware of regarding the definition of knowledge is what al-Haafidh Ibn Rajab رحمه الله has mentioned in his book The Virtues of the Knowledge of the Salaf above the Knowledge of the Khalaf. He رحمه الله said concerning knowledge:
“Knowledge is light which is cast into the heart. With it the servant understands the truth, and with it he distinguishes between truth and falsehood; and he articulates this with concise expressions which achieve the intent (goal)”
The meaning of “light which is cast into the heart” is not from the realm of inspiration, or that an individual awakes from sleep or from inattentiveness and then finds knowledge in his chest. However, it is with an abundance of seeking knowledge and eebaadah (worship) and a desire to follow the Messenger of Allaah صلى الله عليه و سلم, and to act upon this knowledge, put it into practice and teach it to the people. This is one of the highest stations of subservience to Allaah سبحانه و تعالى. So if a servant fulfils this, Allaah سبحانه و تعالى casts into his heart understanding of the Qur’aan and the Sunnah and makes him from the People of Understanding.
Knowledge of the Deen (Religion)
Knowledge of the Deen of Islaam comprises knowledge that we get from the Qur’aan and the Sunnah of the unseen and of what is apparent. From the unseen is what will happen on Yawmul Qiyaamah (the Day of Reckoning) and in the life to come. It also includes acts of worship, business transactions, and other social relationships in the Deen.
This is based on eemaan (belief) that we have; and believing in Allaah سبحانه و تعالى, submitting to Him and carrying out whatever He commands us to do. This ability to implement whatever Allaah سبحانه و تعالى has commanded us to do is based on knowledge that we have from the unseen; that was received from Allaah سبحانه و تعالى and His Messenger صلى الله عليه و سلم; and by putting those things into practice.
The Prophet صلى الله عليه و سلم informed us of some of the things from the unseen – things that would happen during his time and after that. This is part of the knowledge that we have received from Allaah’s Messenger صلى الله عليه و سلم.
Now that we have mentioned the definition of knowledge, the remainder of what follows concerns the Virtue of Knowledge and the Status of the Scholars so that we may become aware of who the scholars are.
The Virtue of Knowledge
Indeed Allaah عز و جل has favoured knowledge. He سبحانه و تعالى has mentioned the virtue of knowledge in His Book – the Noble Qur’aan and in the Sunnah of His Messenger صلى الله عليه و سلم. He سبحانه و تعالى has also mentioned the People of Knowledge. The Prophet صلى الله عليه و سلم has encouraged the acquisition of knowledge, and this is also found in the Book where Allaah سبحانه و تعالى explains the station of the People of Knowledge and their status. Allaah سبحانه و تعالى mentions in the Qur’aan:
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
{…Allâh will exalt in degree those of you who believe, and those who have been granted knowledge. And Allâh is Well-Acquainted with what you do.} [Al-Mujaadilah 58:11]
{…Allâh will exalt in degree those of you who believe, and those who have been granted knowledge. And Allâh is Well-Acquainted with what you do.} [Al-Mujaadilah 58:11]
Allaah سبحانه و تعالى orders the Prophet صلى الله عليه و سلم to seek an increase in knowledge:
وَقُل رَّبِّ زِدْنِي عِلْماً
{…and say: "My Lord! Increase me in knowledge."} [Taa Haa 20:114]
{…and say: "My Lord! Increase me in knowledge."} [Taa Haa 20:114]
Also, Allaah سبحانه و تعالى poses a particular question when dealing with the virtue of knowledge and the People of Knowledge, He asks:
قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ
{…Say: "Are those who know equal to those who know not?"…} [Az-Zumar 39:9]
{…Say: "Are those who know equal to those who know not?"…} [Az-Zumar 39:9]
This is a rhetorical question, meaning ‘no, they are not equal’.
The Prophet صلى الله عليه و سلم said: “Indeed for the ‘Aalim (scholar) everything in the heavens and the earth seek forgiveness for him and the fish in the sea, and the virtue of an ‘Aalim over the servant is like the virtue of the moon on a full-moon night over the rest of the heavenly bodies and the Scholars are the inheritors of the prophets and indeed the prophets do not leave behind as inheritance dinaar nor dirhaam, they leave behind as inheritance the knowledge, so whoever takes from it then he has grasped an abundant fortune.”[1] Collected by Abu Dawuud, At-Tirmidhi, ibn Maajah, ibn Hibban, Haakim who authenticated it.
Ibn Hibban mentions that this is a clear explanation of the status of the scholars in that they, and not other than them, are the ones who carry and convey the knowledge of the Prophet صلى الله عليه و سلم. So, the scholars then, are the inheritors of the prophets, and the knowledge that they inherit is the knowledge of the Deen – knowledge of the Book and the Sunnah of the Prophet صلى الله عليه و سلم and not the other types of knowledge.
There is an abundance of knowledge available, but what is intended in terms of knowledge, and the acquisition that is encouraged is knowledge that is taken from the Book and the Sunnah of the Prophet صلى الله عليه و سلم.
The Shaykh حفظه الله continues his discussion on knowledge by mentioning the hadith from Muawiyah bin Abi Sufyaan رضى الله عنهما that the Prophet صلى الله عليه و سلم said: “Whoever Allaah wants for him good he gives him understanding of the Deen.” [2]
For those people who Allaah intends good for them, He gives them understanding of the Deen, whereas for the duniyaa (present life), Allaah سبحانه و تعالى give the duniyaa to those whom He likes as well as those whom He dislikes. As for knowledge, He only gives it to those whom He loves. We ask Allaah عز و جل to make us of those whom He loves.
From Imaan Ahmad[3] in his Musnad from the hadith of Anas رضى الله عنه that the Prophet صلى الله عليه و سلم said: “Indeed the example of the scholars in the earth is like that of the stars in the sky, one is guided by them in the darkness of the land and the sea.”[4]
The scholars are not all at one level but those who attribute themselves to legal knowledge are on different levels and in different stages. A mistake that should not be made is to deal with them as though they are all at the same level because they are at various levels and different ranks regarding their knowledge of the Book and the Sunnah and the concern that they have for it and their fear of Allaah سبحانه و تعالى and the tranquility and humility that they have. The aim here is to clarify their levels from the perspective of their knowledge of the Book and the Sunnah.
Levels of the People of Knowledge
- Mujtahid al-Mutlaq – Those absolute in their ijtihaad (judgment).
The highest level of the People of Knowledge is the mujtahid al-mutlaq. They are those who are absolute in their ijtihaad (independent opinion or judgment) in the issues of Islaamic law. They are very well aware of the different issues concerning our Deen. What distinguishes this group is that they know the evidences for each issue from the statements of the Prophet صلى الله عليه و سلم, the Sahaabah (companions) and those after them (from the Salaf).
When looking at the situation that is presented to them, they consider the daleel (evidence) that they have, and based on the evidence, they deal with each particular situation as it presents itself. These are the mujtahidoon (those that make ijtihaad) without exception. They themselves are a source of references for the Ummah. When difficulties arise, this is the group of scholars that the Ummah returns to, in every time and place. This is the mujtahid al-mutlaq – those who are absolute in the areas of ijtihaad, meaning that they are not just restricted to only one aspect of learning. - Mujtahid al-Muqayyid – Those restricted in their ijtihaad.
We have the second group which is below the first. It is the level of the mujtahid al-muqayyid i.e. one who is limited in his ijtihaad. He benefits from the different opinions that we have, and also perhaps from his madhab, from the principles of Islaamic Jurisprudence and the discussions in the other branches of learning. He uses these to draw analogies to help him deal with different circumstances. He does not necessarily have a lot of evidences and he is not just blindly-following an individual. His ability is limited. This person normally invites to his madhab (words unclear) and they are of different levels.
For this reason the madhaahib (schools of thought) that we have legally, although they have different deductions in terms of law, they are all taken from the Sunnah of the Prophet صلى الله عليه و سلم and also there is the ijmaa’ of the People of Knowledge which is used in terms of evidences. - Mujtahid
There is a third level – the mujtahid who is actually following a specific imaam. At this level the individual usually takes from a particular scholar and normally does not go beyond the imaam that he takes from. - Other than them
We have another level and this is for those individuals who attribute themselves to knowledge generally, but they have not attained a level of those previously discussed. They are Students of Knowledge they go out and they seek knowledge but their status or the level that they have attained, is not the level of ijtihaad.
Then there is another level – those taking from different aspects of learning. There are some students of knowledge who are seasoned in their development of Islaamic learning. There are those who are intermediate and those who are beginners. Those are two different levels also. There are also some of the People of Knowledge who specialize in one area of learning as opposed to another area of Islaamic learning e.g. hadith, tafsir or Fiqh.
Characteristics of the Scholars
The scholars that should be followed have certain qualities and characteristics that set them apartfrom others. These qualities are as follows:
- Memorization of the Qur’aan – from the heart.
- Memorization of the pure Sunnah of the Prophet صلى الله عليه و سلم - They have knowledge and understanding from the Fiqh of the companions of the Prophet صلى الله عليه و سلم and the textual evidences from the Book and the Sunnah. They have knowledge of the understanding of the Sahaabah which the Sahaabah took from the Qur’aan and the Sunnah.
- In spite of these scholars having understanding of the Qur’aan and the Sunnah they take theFiqh of the Sahaabah and utilize it.
- They honour the knowledge of the Qur’aan and the Sunnah of the Prophet صلى الله عليه و سلم, holding it in high esteem. They also honour the Sahaabah and recognize their station; and they honour those that preceded them in knowledge from amongst the Salaf and considered their opinion also.
- They stop wherever the evidence stops. Once there is evidence they leave aside their own opinions and statements and they adhere to the truth, whatever it may be. Ibn Qayyim al-Jawziyyah رحمه الله points out:
“This group is stationery wherever the daleel (evidence) is stationery and they move with the daleel wherever the daleel moves. Once there is evidence they adhere to it and take it and they go to it collectively and individually.”
The textual evidences are more magnificent in their hearts than the statements of anyone else. They do not put any analogy or opinion before the textual evidence. - They are cautious and take their time before passing any type of religious ruling (fatwa) i.e. they are not hasty. Also, they would prefer that someone else passes a religious ruling instead of themselves, if there is another individual. They are also cautious in the area where they have no knowledge on a particular issue. If at a given moment they do not have at the forefront of their mind the evidence for a particular issue they will refrain from answering.
- They are concerned about conveying knowledge and passing it on to others, and also teaching and instructing others in the knowledge that they have been given.
- They are preoccupied with knowledge and putting it into practice.
- When they deal with knowledge – whether conveying it or acquiring it – they start with that which is most important and then that which is important – there is prioritisation. This is done without becoming bored or tired, although it is something that they do constantly.
- They have great concern for the knowledge; and for the areas of Tawheed and the Sunnah – that nothing touches these aspects of our Deen.
- They are the ones who stand in defence of the Qur’aan, the Sunnah, and for the Deen in general.
- They have humility and fear of Allaah and they depend on Him سبحانه و تعالى and they adhere to whatever He commands. Narrated by ‘Awf ibn Maalik al-Asja’ee رضى الله عنه that: “The Prophet صلى الله عليه و سلم once looked at the sky and he صلى الله عليه و سلم said “This seems to be the time of the raising up of knowledge,” so one of them said: “O Messenger of Allaah, how is it that knowledge will be raised up and we have the Book of Allaah and we read it and we study it and we teach it to our children?” The Prophet صلى الله عليه و سلم said: “I used to consider you one of the most knowledgeable people of Ahlul Madinah, didn’t the Jews and Christians have their book with them?[5] Should I not inform you of the first of the knowledge to be raised up?” He صلى الله عليه و سلم said: “khushoo and the fear of Allaah سبحانه و تعالى until you will not see a person having this type of humbleness in a state of fear in times to come”.”[6]
- They put knowledge into practice, so you find the scholar working with the knowledge that he has from the Qur’aan and the Sunnah, and being concerned about it. They practice the optional acts of worship, not to mention the compulsory acts of eebaadah (worship). They adhere to all these acts of worship, and they stay away from those things that are disliked and should be shunned.
- Their knowledge is in the heart and not on the tongue. Knowledge is of two types:
- Knowledge on the tongue – this is the evidence of Allaah سبحانه و تعالى that is used to convey to the people from the Qur’aan and from the Sunnah. The Prophet صلى الله عليه و سلم mentions in the hadith: “The Qur’aan is an evidence for or against you.”[7]
- Knowledge found in the heart – this is the beneficial knowledge. Al-Hasan رحمه الله said that “Knowledge is of two types, knowledge on the tongue is the evidence of Allaah against the children of Aadam as comes in the hadith: “The Qur’aan is an evidence for or against you.” and knowledge in the heart is the truly beneficial knowledge.”
- Knowledge on the tongue – this is the evidence of Allaah سبحانه و تعالى that is used to convey to the people from the Qur’aan and from the Sunnah. The Prophet صلى الله عليه و سلم mentions in the hadith: “The Qur’aan is an evidence for or against you.”[7]
- They do not try to find an easy life which goes against the Deen and they stay away from innovations and from discussions which have no basis in the Deen. When Ibn Rajab رحمه اللهdealt with the virtue of knowledge of the Salaf over the Khalaf, this is one of the things that he pointed out as one of the characteristics that they (the Scholars) possess.
- They try to avoid hasty religious rulings or being involved in passing them. This is an aspect of the Deen which the Prophet صلى الله عليه و سلم had much concern for – persons who pass religious rulings without being properly qualified. One of the reasons that we find the scholars of the past being very cautious is due to their fear of Allaah سبحانه و تعالى and the caution that they had in respect of their Deen, and a desire to free themselves form the responsibility of the fataawa that would be given. For this reason we find that this was the mannerism of the Sahaabah who were chosen to be the Companions of the Prophet صلى الله عليه و سلم. They used to try and pass on the fataawa to someone else, who might be more knowledgeable in their eyes to pass religious rulings. Sometimes a person would come into Madinah and he would ask a question, and he would be told to go to someone else, and that person would say to go to someone else and he would go to that second individual who would tell him to go to a third, until he would go all around Madinah and return to the first individual. Because of this, we find in regard of the Mufti (the person who passes religious rulings) that he should have certain qualities.
Characteristics of the Mufti
- One of these is his concern for the Arabic language – he exerts himself in acquiring and excelling in the Arabic language, until he becomes one of the most eloquent individuals. This is because the Arabic language is the language of the Qur’aan and the Sunnah. So, if you have an understanding of the Arabic language you will be able to understand the verses of the Qur’aan – what is abrogated and what is not abrogated. You are able to understand the general and restricted expressions. You will be able to understand what is specific and what is not specific. All these things are accomplished by understanding the Arabic language. You will know what has been explained in detail and what has not been explained in detail.
- After that you find them having concern for the knowledge of the Sunnah. One aspect of the Sunnah is that one is supposed to be aware of what is authentic and what is da’eef (weak); and to have some understanding of those people who are acceptable to take narrations from and those whose narrations must be rejected, so that based on the hadith being authentic in his view he will be able to make religious rulings based on it.
- He must understand the different madhaahib (ideologies) of the People of Knowledge from the Sahaabah, and those that came after them from the Tabi’een, in order to have an understanding of the issue at hand; and to be able to attribute the particular issue he is dealing with to a source i.e. from where it (the basis of his decision) was obtained.
- To understand the knowledge of qiyaas (juristic reasoning by analogy) and the levels of evidence as they are presented – which is strongest, which comes next in importance etc.
- The Mufti must be a cautious person and a person with taqwa. If he is not an upright person – one with taqwa, then no one will trust his religious rulings. In this position he must adhere to his Deen. Imaam Ahmad رحمه الله said “If a person really wants to be in this position, carrying the responsibility of passing religious verdicts, then he must be knowledgeable of the asaaneed”, meaning, he must have knowledge of the people in the chains. He must have knowledge of the Sunnah of the Prophet صلى الله عليه و سلم.
- It is not lawful for a person to pass a religious ruling unless he has knowledge of the Qur’aan and the Sunnah, and what is necessary for him to have to base his ruling on, of other levels of understanding.
- He must have some understanding of the statements of those who preceded him.
- He is cautious not to say anything about Allaah سبحانه و تعالى without knowledge i.e. textual evidence for what he is saying. He has taqwa. Allaah سبحانه و تعالى mentions:وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـئِكَ كَانَ عَنْهُ مَسْؤُولاً
{And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh).} [al-Israa’ 17:36]
Whoever speaks about the Sharee’ah without knowledge has done something that he should not do, as he has no knowledge of it. Allaah سبحانه و تعالى mentions in the Qur’aan:قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ
{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge."} [al-A’raaf 7:33]
In a narration from Abdullaah ibn ‘Amr, the Prophet صلى الله عليه و سلم said: “Allaah does not take away knowledge by simply snatching it away, but the knowledge is taken away by removing the People of Knowledge, until there is no scholar remaining and the people shall take as their leaders ignorant individuals, and they will be questioned and they will give religious rulings and they shall go astray and lead other astray also.”[8]
Those who we should take knowledge from
The qualities of the People of Knowledge have been mentioned. Those that possess these qualities are the ones that should be taken from. They are the Scholars and they are the ones from whom you should take knowledge. It is no problem to take from other than them, but with the condition that they are from the followers of the Scholars who we have mentioned previously.
So the person who wants to admonish should be very familiar with what he is speaking about and familiar with the principles of our Deen and its branches. This is the least that can be said about an individual who wants to admonish and advise. Allaah سبحانه و تعالى has defined certain limits for the person who wants to pass religious rulings, and He has warned against those who disregard the limitations and regulations that have been ordained.
As for the person who does not possess these qualifications, when he opens his mouth, it is as though he is speaking about Allaah and His Messenger صلى الله عليه و سلم without knowledge. This person is actually representing the Book of Allaah as ibn Qayyim mentions in his book إعلام الموقعين عن رب العالمين. One who examines this book understands the importance of the matter, and recognizes the mistake of some of the people in dealing with matters which they are not qualified to deal with; in the name of da’wah, admonition, clarification, rectification, teaching, or in the name of commanding what is right, or in the name of forbidding what is wrong, or from other than that from matters which Shaytaan beautifies for them in their heart. From the effects of this is becoming indulgent in desiring popularity, and to be at the forefront of things. He feels very safe putting himself at the level of the People of Knowledge, which he does not deserve. He places himself at the position of the Scholars at times of dealing with trails and tribulations when in reality he is not qualified to deal with this.
These days many of the people do not differentiate between a recitor of the Qur’aan or one who narrates a story to the people; or one who warns the people and one who reminds them, or between the khateeb who gives the khutbah and one who gives sincere advice (naseehah) and the one who is in charge in the Islaamic community and capable of giving commands to enjoin the right and forbid the wrong and the person who is deeply involved in research.
They do not differentiate between these and likewise they do not differentiate between
- The person who is deeply in involved in research
- a student of knowledge
- the Scholar who specializes in an area,
- the Faqeeh (jurist) – the Jurist who is well grounded in Islaamic Jurisprudence (Fiqh) and the Jurist who has mastered Fiqh
- a student of knowledge working with hadith, or experienced in hadith or well grounded in hadith
- a student of knowledge working with tafseer, or experienced in tafseer or well grounded in tafseer
And they do not differentiate between the Mujtahid al-Mutluq (absolute Mujtahid), the Mujtahid al-Muqayyid (restricted Mujtahid), the Scholar proficient in the Sciences, the scholar firmly grounded in the Sciences and all the other levels.
You find the people listening to one Shaykh or Scholar. How do they differentiate between their different statuses and ranks? It is necessary to lower every group to the place at which they deserve to be without being influenced by emotion or (word unclear). However, belittling people is oppression, and raising them above their station is also oppression and equating them above the station they really deserve is oppression.
For this reason you find people going back to du’aat, or those that are simply callers, or those who admonish, or those only involved in training, or those who are good at telling stories, and they take from them religious rulings at the same level – all of them. They have statements, tapes and the like available.
The person who is wise in his understanding knows who to take from. How many people don’t really have anything to invite you to? They claim to have what they don’t possess. It is important therefore, if you are going to take from an individual, that the individual has also taken from someone who is himself scholarly, and it is known that he has spent some time in acquiring knowledge.
Summary
The Shaykh حفظه الله continued: I would like to end our session, but before I do so I would note the characteristics of the scholars in another way.
The well grounded scholar (الراسخ العالم) has signs or characteristics:
- He has become known for the purity of his belief.
- He is known for the purity of his manhaj (methodology).
- He is well grounded in Islaamic Sciences, he is known for his research in it and for entering into the issues concerning it.
- It is known that he has graduated from the sittings of the Scholars that came before him who were grounded (الراسخ) in knowledge.
- He is well-known in his establishment of Tawheed al-Uboodiyyah – to seclude and make Allaah unique in your worship towards Him. He teaches it, implements it and incorporates it in all aspects of his life.
- He is known for his glorifying and honoring the Sunnah and teaching it to the people, and making it established and well-grounded in the people, and glorifying it for the people, and calling them to it and incorporating it in all aspects of their life.
- He has spent the majority of his life in knowledge – learning it and teaching it.
- From the signs of the scholar who is well-grounded in knowledge is that he is not young in age, rather he is one who is well-experienced, and has been tested with trials and has been put in tough situations.
- His knowledge is not little. Rather, he is one who has entered into knowledge, delved into it and has put much time into seeking knowledge. He has also participated in knowledge with its people and looked into the rulings. He also has experience in the rulings concerning the nawaazil (overwhelming incidents).
- He has sound intellect and is patient with the affairs. He is not hasty in serious affairs – he understands and he is not from the lowly/despicable people.
- His knowledge in the fundaments and branches of Islaam – not in one Science without the other. He is one who has looked into all the sciences and has knowledge of all, or the majority, of the sciences of Islaam. So, he is not someone you would find strong in one area and weak in another area e.g. being strong in one area but being weak in Fiqh, or being strong in Fiqh and weak in the methodology and the way of the Salaf – the aqeedah. This one is not from the People of Knowledge. The Scholar knows about the fundamentals, foundations and principles of Islaam – the Shar’eeah, and its branches as well.
- He threads upon the path of those who came before him from the People of Knowledge. He does not oppose or contradict them except after he has attained a level of knowledge, and has come forward in knowledge, and his level has been raised and the proof has become clear to him and he has an imaam, a predecessors from the Scholars, that has the same stance on that issue that he is opposing the scholar in, so he has a predecessor for what he is saying.
- The Scholars give testimony to him; that he is firmly grounded in knowledge, and to the purity of his methodology (manhaj) and the scholars that testify to this continue to testify to it and are still upon it i.e. their testimony is not nullified.
- Knowledge has become apparent upon him when you see him – his characteristic, his manner, his dealings, his humility to Allaah in his worship, and his being ascetic in this world i.e. he does not indulge too much in the duniyaa.
- Having wisdom and knowing the boundaries within which to deal. Knowing the boundaries of the politics of the Sharee’ah of Da’wah, meaning, that he knows how to give da’wah, in his fatwa, in his teaching, and ordering with good and forbidding from wrong. This is due to his knowledge of the reasons for legislation – why the legislations were sent down.
- His preserving the Jama’ah of the Muslims and uniting them and taking into consideration what is best for them, and his being serious and forth-going in that. And forbidding them from that which will split and divide their Jama’ah and its unity. This is due to his preserving the fundamental principles of Sharee’ah.
- He does not try to make the ruler go against those that are being ruled, nor does he try to incite those that are being ruled against their ruler.
And other that these, are characteristics that clarify to us that the person is from the People of Knowledge, and not from those that are just seeking fame, or those that just have some thoughts that are political or concerning business or other than this, from those that put on the clothing of the People of Knowledge, primarily in order to attain their goal.
We ask Allaah عز و جل to grant us success to all that is good.
Transcriber’s Footnotes
- Sunan Abi Dawuud [3/317] #3641 Shaykh al-Albaani says with a Saheeh chain.
- Saheeh al-Jaami’ #6611, Musnad Ahmad bin Hanbal Vol. 4 #16924
- The translator mentions that this narration (regarding the similitude of the scholars and the stars) as being from Abu Haakim, however in the Arabic it seems that the Shaykh حفظه الله mentioned that the hadith was collected by Imaam Ahmad رحمه الله in his Musnad from Anas رضى الله عنه.
- What the Shaykh mentioned was found as part of the following hadith from the Musnad of Ahmad bin Hanbal Vol. 3 #12621. Note that Shaykh al-Albaani says it (hadith #12621) is da’eef in Da’eef al-Jaami’ #1973.
- Iqtidaa’ul-Ilmil ‘Amal إقتضاء العلم العمل of Khateeb al-Bahgdaadi with tahqeeq Shaykh al-Albaani who said the hadith is saheeh, pg. 58.
- Reference pending
- Occurs as part of a hadith in Saheeh Muslim, Chapter: The Merit of Wudu’, Vol. 1 #223, also as part of hadith in at-Tirmidhi, an-Nasa’ee and others.
- Saheeh Bukhaari, Book of Knowledge, Vol. 3, #100; Saheeh Muslim, Book of Knowledge, Vol. 4, #2673.
| Who is the leader of Salafiyah, New Salafiyah, Old Salafiyah and Hesitating to call oneself Salafee! | by sisters for everyone |
The following is a translation of some questions put to the the Shaikh, Al-Allaamah Ahmed bin Yahyaa an-Najmee, may Allaah preserve him, as posted on Sahab.net
[Question 1]: What is Salafiyyah and who is their leader?
[Answer 1]: It is an attribute to the Salaf who are the Companions of the Messenger (sallallaahualaihi wasallam) and those who follow them upon goodness from the first three blessed generations and those who came after them. This is Salafiyyah!
Ascription to it means ascription to that which the Companions of the Messenger (sallallaahualaihi wasallam) were upon and to the way of Ahlul-Hadeeth who are the followers of the Salafi manhaj and they traverse upon it.
Salafiyyah is to have (correct) belief in the Names and Attributes of Allaah, in Qadr (pre-decree) and with regards to the Companions and so on. Since the Salaf believed in Allaah and in His perfect Names and lofty Attributes which Allaah Has described Himself with and which His Messenger (sallallaahualaihi wasallam) has described Him with, believing in them in a way that befits the Majesty of Allaah (Glorified be He from all that they attribute to Him and the Most High), without tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.
And it is to believe in Qadr (pre-decree) its good and bad and the imaan of the slave is not complete until he believes in Qadr which Allaah (Glorified be He from all that they attribute to Him and the Most High) Has decreed for His slaves. Allaah (the Mighty and the Majestic) says: “Verily, We have created all things with Qadr.” (al-Qamar: 49)
As for the Companions, then the meaning of this is to have imaan that Allaah is pleased with them and to believe that they are upright and the best of nations and generations. And the belief that all of them are trustworthy contrary to the belief of the Shi’ah and the Khawarij, who declare the Companions of the Messenger (sallallaahualaihi wasallam) to be disbelievers and do not give them their rights.
Salafiyyah has no leader except the Messenger (sallallaahualaihi wasallam), for he (sallallaahualaihi wasallam), is the Imaam of Salafiyyah and an example to be emulated just as his Companions are examples to be followed. And the foundation and root of this is the saying of the Prophet (sallallaahualaihi wasallam): “The Jews split up into seventy one sects, the Christians split up into seventy two sects and my nation will split up into seventy three sects all of them in the Hell-Fire except one.” They said, “Who are they O Messenger of Allaah?” He said, “They are those who are upon the like of what I and my companions are upon.”
And his (sallallaahualaihi wasallam) saying in the hadeeth of al-'Irbaad ibn Saariyah (radiallaahu anhu) which describes the khutbah (sermon) of the Prophet (sallallaahualaihi wasallam). And he (sallallaahualaihi wasallam) ordered them with taqwa (piety) of Allaah and said: “I order you to fear Allaah and to hear and obey even if you are commanded by an Abyssinian slave.”
Then he ordered them to follow his Sunnah and the Sunnah of the rightly guided successors and said: “Cling onto that with your molar teeth and beware of the newly invented matters for every newly invented matter is an innovation and innovation is misguidance.”
[Question 2]: Is there such a thing as old Salafiyyah and new Salafiyyah or is there just one Salafiyyah?
[Answer 2]: There is only one Salafiyyah, and whoever claims that there such a thing as old Salafiyyah and new Salafiyyah, then he has lied! When we contemplate the aqeedah of the Salaf from the time of the Companions up to today, we find that that it is one aqeedah, and they did not differ in it whatsoever, even though they may have differed in the subsidiary rulings which are not from the foundations and beliefs and for which one of them did not criticise the other. This is the way of the Companions (radiallahu anhum) As for the beliefs then the methodology is one, from the time of the Companions up until now.
Courtesy of Sahab.net
Translated by albaseerah.com
[Question 14]: Some of the youth feel hesitant to say “I am Salafee”, so what is your advice with regard to this?
[Answer 14]: Why does he feel hesitant?! Does he hold that ascribing oneself to Salafiyyah is degrading?! Is it not an ascription to the Companions of Allaah’s Messenger and those who follow them from among the scholars, the Fuqahaa, the Muhadditheen, the Mufassireen – the upholders of the authentic Creed in every era and in every location, those who follow the truth from the Book of Allaah and from the authentic Sunnah of Allaah’s Messenger according to the understanding of the Pious Predecessors?!! Is ascribing oneself to these individuals so degrading that he should feel hesitant about it?! Verily to Allaah do we belong and to Him we will return.
But as for the one who follows the Methodology of the Salaf and agrees with it, saying “I am Salafee”, this person, by Allaah’s Will, we hope good for him. But if he feels hesitant about doing this, then he may be held accountable for this hesitancy.
Shaikh Ahmad bin Yahyaa An-Najmee
[Al-Fataawaa Al-Jaliyyah: pg. 14]
[Question 1]: What is Salafiyyah and who is their leader?
[Answer 1]: It is an attribute to the Salaf who are the Companions of the Messenger (sallallaahualaihi wasallam) and those who follow them upon goodness from the first three blessed generations and those who came after them. This is Salafiyyah!
Ascription to it means ascription to that which the Companions of the Messenger (sallallaahualaihi wasallam) were upon and to the way of Ahlul-Hadeeth who are the followers of the Salafi manhaj and they traverse upon it.
Salafiyyah is to have (correct) belief in the Names and Attributes of Allaah, in Qadr (pre-decree) and with regards to the Companions and so on. Since the Salaf believed in Allaah and in His perfect Names and lofty Attributes which Allaah Has described Himself with and which His Messenger (sallallaahualaihi wasallam) has described Him with, believing in them in a way that befits the Majesty of Allaah (Glorified be He from all that they attribute to Him and the Most High), without tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.
And it is to believe in Qadr (pre-decree) its good and bad and the imaan of the slave is not complete until he believes in Qadr which Allaah (Glorified be He from all that they attribute to Him and the Most High) Has decreed for His slaves. Allaah (the Mighty and the Majestic) says: “Verily, We have created all things with Qadr.” (al-Qamar: 49)
As for the Companions, then the meaning of this is to have imaan that Allaah is pleased with them and to believe that they are upright and the best of nations and generations. And the belief that all of them are trustworthy contrary to the belief of the Shi’ah and the Khawarij, who declare the Companions of the Messenger (sallallaahualaihi wasallam) to be disbelievers and do not give them their rights.
Salafiyyah has no leader except the Messenger (sallallaahualaihi wasallam), for he (sallallaahualaihi wasallam), is the Imaam of Salafiyyah and an example to be emulated just as his Companions are examples to be followed. And the foundation and root of this is the saying of the Prophet (sallallaahualaihi wasallam): “The Jews split up into seventy one sects, the Christians split up into seventy two sects and my nation will split up into seventy three sects all of them in the Hell-Fire except one.” They said, “Who are they O Messenger of Allaah?” He said, “They are those who are upon the like of what I and my companions are upon.”
And his (sallallaahualaihi wasallam) saying in the hadeeth of al-'Irbaad ibn Saariyah (radiallaahu anhu) which describes the khutbah (sermon) of the Prophet (sallallaahualaihi wasallam). And he (sallallaahualaihi wasallam) ordered them with taqwa (piety) of Allaah and said: “I order you to fear Allaah and to hear and obey even if you are commanded by an Abyssinian slave.”
Then he ordered them to follow his Sunnah and the Sunnah of the rightly guided successors and said: “Cling onto that with your molar teeth and beware of the newly invented matters for every newly invented matter is an innovation and innovation is misguidance.”
[Question 2]: Is there such a thing as old Salafiyyah and new Salafiyyah or is there just one Salafiyyah?
[Answer 2]: There is only one Salafiyyah, and whoever claims that there such a thing as old Salafiyyah and new Salafiyyah, then he has lied! When we contemplate the aqeedah of the Salaf from the time of the Companions up to today, we find that that it is one aqeedah, and they did not differ in it whatsoever, even though they may have differed in the subsidiary rulings which are not from the foundations and beliefs and for which one of them did not criticise the other. This is the way of the Companions (radiallahu anhum) As for the beliefs then the methodology is one, from the time of the Companions up until now.
Courtesy of Sahab.net
Translated by albaseerah.com
[Question 14]: Some of the youth feel hesitant to say “I am Salafee”, so what is your advice with regard to this?
[Answer 14]: Why does he feel hesitant?! Does he hold that ascribing oneself to Salafiyyah is degrading?! Is it not an ascription to the Companions of Allaah’s Messenger and those who follow them from among the scholars, the Fuqahaa, the Muhadditheen, the Mufassireen – the upholders of the authentic Creed in every era and in every location, those who follow the truth from the Book of Allaah and from the authentic Sunnah of Allaah’s Messenger according to the understanding of the Pious Predecessors?!! Is ascribing oneself to these individuals so degrading that he should feel hesitant about it?! Verily to Allaah do we belong and to Him we will return.
But as for the one who follows the Methodology of the Salaf and agrees with it, saying “I am Salafee”, this person, by Allaah’s Will, we hope good for him. But if he feels hesitant about doing this, then he may be held accountable for this hesitancy.
Shaikh Ahmad bin Yahyaa An-Najmee
[Al-Fataawaa Al-Jaliyyah: pg. 14]
| Is It Sufficient For A Salafy To Just Know The Truth from The Falsehood? | by Nissho for everyone |
Is It Sufficient For A Salafy To Just Know The Truth from The Falsehood?
Answered by The Noble Shaikh, Al 'Allaamah Shaikh Rabee' Bin Haadee Al Madkhalee
Translated by Abu 'Abdis Salaam Siddiq Al Juyaanee
Source: www.rabee.net
Question: Currently, with that which has transpired, is it sufficient for the Salafy to just know the truth from falsehood or is it also mandatory upon him to refute the people of desires; and
thus, in this manner, make his Da'wah (call) clear and distinct?
Answer: It is incumbent upon the Salafy to know the truth, call to it, and clarify it to the
people. It is upon him to establish this obligation. (The establishment of this obligation)
however, will necessitate knowledge. To refute falsehood (is the nature) of the Da'wah
(call),. The Noble Qur'an clarifies the truth and refutes falsehood at the same time, for this
reason it has been called Al Mathaanee. This is because it mentions the good and evil. It
calls to good and warns against evil. It mentions the Believers; it also mentions the
Hypocrites, Disbelievers, Jews, and Christians, and the evil that they are upon.
Thus, Islaam is established upon these pillars which we have explained. It is established
upon striving, the commanding of good and warning against evil. It cannot be established
except by these means. Islaam will never be established properly except by the
establishment and clarification of the truth, (coupled with) a refutation of falsehood which
illustrates its filth and repulsiveness while warning against its people. Whatever Da'wah (call)
that is not established upon this obligation is (thus) worthless and dead; rather, it is that
which carries the bacterium of death itself. The Da'wah (call) will not be alive until it raises
the flag of truth while belittling falsehood at the same time.
Just as Allah the most High says, "You are the best of peoples ever raised up for mankind;
you enjoin Al-Ma'rûf (i.e.Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden)." [Aali 'Imraan: 110]
How can the one who does not refute falsehood, (possibly) call to good?! How does he
warn against evil? How?! Or is he in fact, like the Jama'tut Tableegh who say, "We call to
good", while in fact they do not call to good. Tawheed is the best of that which is good, but
they (the Tableegh) do not teach the people Tawheed. Salaat (Prayer), they don't teach the
people to pray the way in which the Prophet Muhammad (sallAllaahu alaihi wasallam) used to pray. They claim that they call to good, but they do not call to good nor forbid evil; we ask Allah for safety and protection.
So what is the difference between you and them if you do not war against innovation
(bid'ah), misguidance, and the people of desires? What is the difference between you and
them? (You are in actuality) adding to the multitudes of the people of misguidance if you
see them and remain silent about them. You are a supporter and promoter of them if you
see them spreading filth and corruption in the Earth and you remain silent. If you see
people's homes being burglarized, masha Allah, (you would what), remain silent? Is this
calling to good and forbidding evil?!
The Da'wah (call) of the people of innovation (bid'ah) is more evil than thieves and highway
robbers. Ibn Abee Zaid and Ibn Abdul Baar have said, "Verily, they (the people of innovation)
are more evil than the criminals who cut off the roads".
Therefore, it is incumbent to constantly warn against them, exposing and disgracing them,
revealing their hidden evil traits and outing them in front of he people until mankind knows
to beware of them. For this reason you will find the books of the Salaf (Righteous
Predecessors) filled with the criticism upon the people of innovation and warning against
them. They also warned against them in their sittings, and so on and so forth.
In illustrating the reality of the danger of the people of innovation Shaikh Rabee' (may Allah preserve him) states during a speech on Al Istiqaamah (being upright in the religion) delivered at the Islaamic University of Madinah in the late 90's, "The dealer of Bid'ah is worst and more dangerous and destructive (upon society) than the drug dealer".
Many Muslims have not been lost (and lead astray), except due to the leaving off this
principle of refuting the people of innovation and warning against them. Because of this,
misguidance has encompassed the Muslim Nation to which none have been saved, except
some impoverished individuals who have neither power nor might.
However, when the strong come along (the likes of) for example, Ibn Taymiyyah (you'll see
a quite different situation); misguidance had encompassed the Muslim population and its
rulers, both the rulers and the common folk where under the grip of the Sufis, most of them
being from the people of hulool (incarnation) and those who believed that Allah is every
where and in everything. (At this time when the) rulers and common folk where subjected
to these (Sufis), Ibn Taymiyyah came and raised the flag of struggle, explained and made
clear the true religion of Allah. By way of him Allah saved a portion of the people. There
emerged by his (Ibn Taymiyyah's) hands great scholars of which were unparalleled except by
those (great scholars) from the early generations, from the times of the Sahaabah (may Allah
be pleased with them) and the Taabi'een (may Allah have mercy upon them). So they fought and struggled (against falsehood). How would Ibn Taymiyyah have benefited them if he
remained silent? Only authoring works without making clear (the truth from falsehood); not
commanding the doing of good nor forbidding evil, how would he have benefited mankind?
(Verily if this was the case), he would not have benefited them, period!
Muhammad Bin Abdul Wahhaab unsheathed his sword, calling, clarifying, and fighting until
Allah 'Aza wa Jal's religion was established and faith returned to the (Arabian) Peninsula like
a snake returns to his burrow. By Allah the call of Muhammad Bin Abdul Wahhaab, this
man's call (how beneficial it was); (The true practice of) Islaam was almost completely
forgotten and utterly obliterated except that which Allah willed. (All of the) misguidance,
deviation, practices of associating partners with Allah, and innovations (that existed in his
time). If he had just sat in his house while the people had assimilated (and conformed to all
of this evil) and he knew and said nothing , not calling to good nor forbidding evil, with
what would he had benefited them?
So the one who says, "Refutations, refutations" these people have blown up, meaning that
their falsehood has spread; their falsehood has spread and they do not want anyone to refute
them, this is what they intend, understand (this point). Due to this they have distorted and
misrepresented the reality of refutations. (They say), "Refutations harden the hearts" and to
the end (of what they say). Do they thus mean that deviation and innovation soften the
hearts?!!!
Their plot and (evil) plan is to spread innovation, misguidance, and to attack the people of
the Sunnah inside of their sittings, conferences, in their books, gatherings and every (chance
they get). They attack the people of the Sunnah and the Minhaj (Methodology) of the
people of the Sunnah (All the while) saying, "Don't refute them, refutations harden the
hearts".
But speaking ill of the truth and its people, masha Allah; fighting against the truth and its
people, this what, softens the hearts?!!!
Answered by The Noble Shaikh, Al 'Allaamah Shaikh Rabee' Bin Haadee Al Madkhalee
Translated by Abu 'Abdis Salaam Siddiq Al Juyaanee
Source: www.rabee.net
Question: Currently, with that which has transpired, is it sufficient for the Salafy to just know the truth from falsehood or is it also mandatory upon him to refute the people of desires; and
thus, in this manner, make his Da'wah (call) clear and distinct?
Answer: It is incumbent upon the Salafy to know the truth, call to it, and clarify it to the
people. It is upon him to establish this obligation. (The establishment of this obligation)
however, will necessitate knowledge. To refute falsehood (is the nature) of the Da'wah
(call),. The Noble Qur'an clarifies the truth and refutes falsehood at the same time, for this
reason it has been called Al Mathaanee. This is because it mentions the good and evil. It
calls to good and warns against evil. It mentions the Believers; it also mentions the
Hypocrites, Disbelievers, Jews, and Christians, and the evil that they are upon.
Thus, Islaam is established upon these pillars which we have explained. It is established
upon striving, the commanding of good and warning against evil. It cannot be established
except by these means. Islaam will never be established properly except by the
establishment and clarification of the truth, (coupled with) a refutation of falsehood which
illustrates its filth and repulsiveness while warning against its people. Whatever Da'wah (call)
that is not established upon this obligation is (thus) worthless and dead; rather, it is that
which carries the bacterium of death itself. The Da'wah (call) will not be alive until it raises
the flag of truth while belittling falsehood at the same time.
Just as Allah the most High says, "You are the best of peoples ever raised up for mankind;
you enjoin Al-Ma'rûf (i.e.Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden)." [Aali 'Imraan: 110]
How can the one who does not refute falsehood, (possibly) call to good?! How does he
warn against evil? How?! Or is he in fact, like the Jama'tut Tableegh who say, "We call to
good", while in fact they do not call to good. Tawheed is the best of that which is good, but
they (the Tableegh) do not teach the people Tawheed. Salaat (Prayer), they don't teach the
people to pray the way in which the Prophet Muhammad (sallAllaahu alaihi wasallam) used to pray. They claim that they call to good, but they do not call to good nor forbid evil; we ask Allah for safety and protection.
So what is the difference between you and them if you do not war against innovation
(bid'ah), misguidance, and the people of desires? What is the difference between you and
them? (You are in actuality) adding to the multitudes of the people of misguidance if you
see them and remain silent about them. You are a supporter and promoter of them if you
see them spreading filth and corruption in the Earth and you remain silent. If you see
people's homes being burglarized, masha Allah, (you would what), remain silent? Is this
calling to good and forbidding evil?!
The Da'wah (call) of the people of innovation (bid'ah) is more evil than thieves and highway
robbers. Ibn Abee Zaid and Ibn Abdul Baar have said, "Verily, they (the people of innovation)
are more evil than the criminals who cut off the roads".
Therefore, it is incumbent to constantly warn against them, exposing and disgracing them,
revealing their hidden evil traits and outing them in front of he people until mankind knows
to beware of them. For this reason you will find the books of the Salaf (Righteous
Predecessors) filled with the criticism upon the people of innovation and warning against
them. They also warned against them in their sittings, and so on and so forth.
In illustrating the reality of the danger of the people of innovation Shaikh Rabee' (may Allah preserve him) states during a speech on Al Istiqaamah (being upright in the religion) delivered at the Islaamic University of Madinah in the late 90's, "The dealer of Bid'ah is worst and more dangerous and destructive (upon society) than the drug dealer".
Many Muslims have not been lost (and lead astray), except due to the leaving off this
principle of refuting the people of innovation and warning against them. Because of this,
misguidance has encompassed the Muslim Nation to which none have been saved, except
some impoverished individuals who have neither power nor might.
However, when the strong come along (the likes of) for example, Ibn Taymiyyah (you'll see
a quite different situation); misguidance had encompassed the Muslim population and its
rulers, both the rulers and the common folk where under the grip of the Sufis, most of them
being from the people of hulool (incarnation) and those who believed that Allah is every
where and in everything. (At this time when the) rulers and common folk where subjected
to these (Sufis), Ibn Taymiyyah came and raised the flag of struggle, explained and made
clear the true religion of Allah. By way of him Allah saved a portion of the people. There
emerged by his (Ibn Taymiyyah's) hands great scholars of which were unparalleled except by
those (great scholars) from the early generations, from the times of the Sahaabah (may Allah
be pleased with them) and the Taabi'een (may Allah have mercy upon them). So they fought and struggled (against falsehood). How would Ibn Taymiyyah have benefited them if he
remained silent? Only authoring works without making clear (the truth from falsehood); not
commanding the doing of good nor forbidding evil, how would he have benefited mankind?
(Verily if this was the case), he would not have benefited them, period!
Muhammad Bin Abdul Wahhaab unsheathed his sword, calling, clarifying, and fighting until
Allah 'Aza wa Jal's religion was established and faith returned to the (Arabian) Peninsula like
a snake returns to his burrow. By Allah the call of Muhammad Bin Abdul Wahhaab, this
man's call (how beneficial it was); (The true practice of) Islaam was almost completely
forgotten and utterly obliterated except that which Allah willed. (All of the) misguidance,
deviation, practices of associating partners with Allah, and innovations (that existed in his
time). If he had just sat in his house while the people had assimilated (and conformed to all
of this evil) and he knew and said nothing , not calling to good nor forbidding evil, with
what would he had benefited them?
So the one who says, "Refutations, refutations" these people have blown up, meaning that
their falsehood has spread; their falsehood has spread and they do not want anyone to refute
them, this is what they intend, understand (this point). Due to this they have distorted and
misrepresented the reality of refutations. (They say), "Refutations harden the hearts" and to
the end (of what they say). Do they thus mean that deviation and innovation soften the
hearts?!!!
Their plot and (evil) plan is to spread innovation, misguidance, and to attack the people of
the Sunnah inside of their sittings, conferences, in their books, gatherings and every (chance
they get). They attack the people of the Sunnah and the Minhaj (Methodology) of the
people of the Sunnah (All the while) saying, "Don't refute them, refutations harden the
hearts".
But speaking ill of the truth and its people, masha Allah; fighting against the truth and its
people, this what, softens the hearts?!!!
| The praiseworthy results of the calling to Islaam locally and abroad | by Nissho for everyone |
The praiseworthy results of the calling to Islaam locally and abroad
"…Whenever we say ad-da'wah al-islaamiyyah (the call to Islaam), ad-da'wah al-islaamiyyah is the pure da'wah that is derived from the Book of Allaah and the sunnah of the Messenger (sallallahu 'alayhi wa sallam) and the guidance of the salafus-saalih. To the extent of a person's closeness and the observance to this prophetic manhaj, then this will be the extent of a person's closeness and the observance to this ad-da'wah al-islaamiyyah. What is obligatory upon the du'aat to as-salafiyyah in these days and times is that they do not constrict the scope of ad-da'wah as-salafiyyah to the point that it is restricted to such and such, and one particular group. Ad-da'wah as-salafiyyah is the da'wah of Islaam, within its encompassing capacity as understood by its scholars. This is why one finds the a'imah (Imaams) of Ad-da'wah as-salafiyyah such as Imaam Ahmad, Imaam Ahlus-Sunnah wal-Jamaah, the remainder of the four a'imah, Ibn Taymiyyah, Ibn Al-Qayyim, shaykh Muhammad ibn 'Abdulwahhaab, shaykh Muhammad ibn Ibraheem, shaykh ibn Baaz, and the likes of them, they had a very good grasp of the affairs when it came to addressing the Muslims, and they were farsighted in their vision when weighing the pros and cons of the harms and benefits. They were ever enthusiastic to increase goodness, and they would never approve of at-tahazzub (hizbiyyah or partisanship). And this is why ibn Taymiyyah (rahimahullaah) specifically stated that whoever calls the people to rigidly adhere to one of the madhaahib from the four madh-hab, he should be disciplined. Whoever says, 'Oh people stick to the Hanbalee madh-hab because it is the haqq, and everything outside of it is not…,' then he should be disciplined. Likewise, the one who calls the people to adhere to tareeqah from amongst the various turuq, then he should be made to repent as ibn Taymiyyah said.
Ad-da'wah to as-salafiyyah, we must understand that is the da'wah to Islaam. So whenever we restrict ad-da'wah as-salafiyyah to be a da'wah that is limited to a particular country, or a particular person, or it is a specific manhaj, or a particular understanding…laa! Ad-da'wah as-salafiyyah is large, and the manhaj of the salaf is the haqq, clear and unambiguous. And the people will get closer or more distant in accordance with their learning and understanding of this manhaj. We do not have the right to make definitive judgments that this person who calls others – provided that he is not from amongst the well known callers to innovations and misguidance – that he is salafee or he is not, the matter is not like this. Or that this da'wah is the salafee da'wah or it is not the salafee da'wah. The minhaaj is the minhaaj of Islaam which as wide, wide enough to encompass the da'wah along with its' detailed matters. This is why one should not judge one specific way as being the only correct manhaj and everything besides it is not, as some groups in certain countries are inclined to do…laa! It is obligatory on us that we expand our understanding as it relates to time and place in order to increase in number those who answer to our da'wah to Islaam, those who also answer to the da'wah to as-salafiyyah.
It is not permissible to constrict what is understood to be ad-da'wah as-salafiyyah, to the point that it is constricted as it relates to time or place. We call to Islaam upon the manhaj of the salaf and as a result we will see one day that even those who are opposed to as-salafiyyah, by calling them with true sincerity, they will become closer to as-salafiyyah. If we look at the manner in which the noble shaykh ibn Baaz rahimahullaah dealt with those who opposed the manhaj, many of them became pleased with the details of ad-da'wah as-salafiyyah through this approach. There used to be groups who were very far off, but because of his wisdom, the ampleness of his da'wah, and his sincere adherence to the da'wah, he was able to influence many of them to be closer to this minhaaj. Today we see that in the Muslim countries, those who call to as-salafiyyah are the one who the people accept. The du'aat from this country, those whom they refer to as 'Wahabis,' they are the ones who the people accept. Those who have the widest acceptance are those du'aat from the Kingdom of Saudi Arabia . Others have acceptance also, but the du'aat from this country have a special status – their scholars, their du'aat, and their students of knowledge. This is why we must expand the understanding in order to enable us to make ad-da'wah al-islaamiyyah – as-salafiyyah – to have that great effect throughout the world. And may peace and salutations be upon our Prophet Muhammad, and our final da'wah is all praises due to Allaah Rabbil-'Alameen."
This lecture was delivered in Riyadh 11/5/1428 (11/15/2007) at masjid Al-Ameer Turkee ibn 'Abdillaah.
www.liveislam.net/browsearchive.php?sid=&id=44232
"…Whenever we say ad-da'wah al-islaamiyyah (the call to Islaam), ad-da'wah al-islaamiyyah is the pure da'wah that is derived from the Book of Allaah and the sunnah of the Messenger (sallallahu 'alayhi wa sallam) and the guidance of the salafus-saalih. To the extent of a person's closeness and the observance to this prophetic manhaj, then this will be the extent of a person's closeness and the observance to this ad-da'wah al-islaamiyyah. What is obligatory upon the du'aat to as-salafiyyah in these days and times is that they do not constrict the scope of ad-da'wah as-salafiyyah to the point that it is restricted to such and such, and one particular group. Ad-da'wah as-salafiyyah is the da'wah of Islaam, within its encompassing capacity as understood by its scholars. This is why one finds the a'imah (Imaams) of Ad-da'wah as-salafiyyah such as Imaam Ahmad, Imaam Ahlus-Sunnah wal-Jamaah, the remainder of the four a'imah, Ibn Taymiyyah, Ibn Al-Qayyim, shaykh Muhammad ibn 'Abdulwahhaab, shaykh Muhammad ibn Ibraheem, shaykh ibn Baaz, and the likes of them, they had a very good grasp of the affairs when it came to addressing the Muslims, and they were farsighted in their vision when weighing the pros and cons of the harms and benefits. They were ever enthusiastic to increase goodness, and they would never approve of at-tahazzub (hizbiyyah or partisanship). And this is why ibn Taymiyyah (rahimahullaah) specifically stated that whoever calls the people to rigidly adhere to one of the madhaahib from the four madh-hab, he should be disciplined. Whoever says, 'Oh people stick to the Hanbalee madh-hab because it is the haqq, and everything outside of it is not…,' then he should be disciplined. Likewise, the one who calls the people to adhere to tareeqah from amongst the various turuq, then he should be made to repent as ibn Taymiyyah said.
Ad-da'wah to as-salafiyyah, we must understand that is the da'wah to Islaam. So whenever we restrict ad-da'wah as-salafiyyah to be a da'wah that is limited to a particular country, or a particular person, or it is a specific manhaj, or a particular understanding…laa! Ad-da'wah as-salafiyyah is large, and the manhaj of the salaf is the haqq, clear and unambiguous. And the people will get closer or more distant in accordance with their learning and understanding of this manhaj. We do not have the right to make definitive judgments that this person who calls others – provided that he is not from amongst the well known callers to innovations and misguidance – that he is salafee or he is not, the matter is not like this. Or that this da'wah is the salafee da'wah or it is not the salafee da'wah. The minhaaj is the minhaaj of Islaam which as wide, wide enough to encompass the da'wah along with its' detailed matters. This is why one should not judge one specific way as being the only correct manhaj and everything besides it is not, as some groups in certain countries are inclined to do…laa! It is obligatory on us that we expand our understanding as it relates to time and place in order to increase in number those who answer to our da'wah to Islaam, those who also answer to the da'wah to as-salafiyyah.
It is not permissible to constrict what is understood to be ad-da'wah as-salafiyyah, to the point that it is constricted as it relates to time or place. We call to Islaam upon the manhaj of the salaf and as a result we will see one day that even those who are opposed to as-salafiyyah, by calling them with true sincerity, they will become closer to as-salafiyyah. If we look at the manner in which the noble shaykh ibn Baaz rahimahullaah dealt with those who opposed the manhaj, many of them became pleased with the details of ad-da'wah as-salafiyyah through this approach. There used to be groups who were very far off, but because of his wisdom, the ampleness of his da'wah, and his sincere adherence to the da'wah, he was able to influence many of them to be closer to this minhaaj. Today we see that in the Muslim countries, those who call to as-salafiyyah are the one who the people accept. The du'aat from this country, those whom they refer to as 'Wahabis,' they are the ones who the people accept. Those who have the widest acceptance are those du'aat from the Kingdom of Saudi Arabia . Others have acceptance also, but the du'aat from this country have a special status – their scholars, their du'aat, and their students of knowledge. This is why we must expand the understanding in order to enable us to make ad-da'wah al-islaamiyyah – as-salafiyyah – to have that great effect throughout the world. And may peace and salutations be upon our Prophet Muhammad, and our final da'wah is all praises due to Allaah Rabbil-'Alameen."
This lecture was delivered in Riyadh 11/5/1428 (11/15/2007) at masjid Al-Ameer Turkee ibn 'Abdillaah.
www.liveislam.net/browsearchive.php?sid=&id=44232
| WHAT IS AL-WAHHAABIYYAH? | by Nissho for everyone |
Question: What is intended by the term al-Wahhaabiyyah? Is there a religious group by the name of al-Wahhaabiyyah?
Answer: There is no group by this name. Rather it is a nickname that the people of falsehood use to discredit the supporters of truth and Tawheed in reference to ash-Shaykh Muhammad bin ‘Abdil-Wahhaab (rahimahullah). He is the main imam from the imams of religious reform who appeared in the lands of Najd calling solely to Tawheed and reviving the Madhhab of the Salaf. He was assisted by the Aali Sa’ud in his Da’wah ruling against all forms of innovation that contained Shirk such as the supplication of the dead and extremism in glorifying the creation. And the entire region of Najd returned to the realm of pure Tawheed, may Allah have mercy upon him and provide him abundantly with His reward.
Shaykh Muhammad Khaleel Haraas (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee
King ‘Abdul ‘Azeez (رحمه الله) said:
“They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhhab, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new ‘aqeedah. Our ‘aqeedah is the ‘aqeedah of the rightly guided predecessors, we respect the four Imaams and we make no distinction between Maalik, ash-Shaafi’ee, Ahmad, and Abu Haneefah, all of them are deeply respected in our view.
This ‘aqeedah is the one, that was re-established by Shaykhul Islaam, Muhammad bin ‘Abdul Wahaab (رحمه الله), and the one that he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the tawheed of Allaah (سبحانه وتعالى), free from defect, far removed from any innovation.”
http://sayingsofthesalaf.blogspot.com/2007/08/worse-than-not-knowing.html
Answer: There is no group by this name. Rather it is a nickname that the people of falsehood use to discredit the supporters of truth and Tawheed in reference to ash-Shaykh Muhammad bin ‘Abdil-Wahhaab (rahimahullah). He is the main imam from the imams of religious reform who appeared in the lands of Najd calling solely to Tawheed and reviving the Madhhab of the Salaf. He was assisted by the Aali Sa’ud in his Da’wah ruling against all forms of innovation that contained Shirk such as the supplication of the dead and extremism in glorifying the creation. And the entire region of Najd returned to the realm of pure Tawheed, may Allah have mercy upon him and provide him abundantly with His reward.
Shaykh Muhammad Khaleel Haraas (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee
King ‘Abdul ‘Azeez (رحمه الله) said:
“They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhhab, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new ‘aqeedah. Our ‘aqeedah is the ‘aqeedah of the rightly guided predecessors, we respect the four Imaams and we make no distinction between Maalik, ash-Shaafi’ee, Ahmad, and Abu Haneefah, all of them are deeply respected in our view.
This ‘aqeedah is the one, that was re-established by Shaykhul Islaam, Muhammad bin ‘Abdul Wahaab (رحمه الله), and the one that he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the tawheed of Allaah (سبحانه وتعالى), free from defect, far removed from any innovation.”
http://sayingsofthesalaf.blogspot.com/2007/08/worse-than-not-knowing.html
| Taking Scholars and Rulers as Lords - Kitab At-Tauhid | by Ummu Musaa for everyone |
Excerpt fromKitab At-Tawhid
by Sheikh-ul-Islam Muhammad bin Abdul-Wahhab
Dar-us-Salam Publications, First Edition
Typed by: Ummu Musaa
Typed by: Ummu Musaa
Chapter: 38
Whoever obeys the Scholars and the Rulers, forbidding what Allah has made permissible and permitting what He has made forbidden, has certainly taken them as Lords (besides Allah)
Ibn `Abbas (ra) said:
- "Stones are soon to descend upon you from the heavens! I say to you: 'Allah's Messenger (sallallahu aleihi wa sallam) said...' and you say to me: 'Abu Bakr and Umar said!?"
Ahmad bin Hambal (ra) said:
- I am astonished at a people who know the chain of transmission (of a Hadith) and its authenticity but nevertheless follow the opinion of Sufyan (Ath-Thauri) while Allah the Most High says:
"Let those who oppose his (the Messenger's) commandment (orders, statements, etc.) beware, lest some Fitnah (disbelief, affliction) befall them or a painful torment by inflicted on them." (24:63)
Do you know what the Fitnah is? Al-Fitnah is Shirk. Maybe the rejection of some of his words would cause one to have doubt and deviation in his heart and thereby be destroyed.
It is narrated from Adi bin Hatim (ra):
- I heard the Prophet (sallallahu aleihi wa sallam) read this verse: "They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah, and Messiah - son of Maryam, while they were commanded to worship none but One Ilah (God-Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)". (9:31) So I said to him (sallallahu aleihi wa sallam), "Verily, we did not worship them," to which he replied, "Did they not make Haram what Allah made Halal so you then made it Haram, and (did they not) make Halal what Allah made Haram and you therefore made itHalal?" I said, "Yes." He said, "That is worshipping them." [Reported by Ahmad and At-Tirmidhi who graded ias a Hasan (fair).]
Important issues of the Chapter
1) Explanation of the verse in Surat An-Nur (24:63).
2) Explanation of the verse in Surat Al-Bara'ah (or At-Taubah) (9:31).
3) Pointing out the meaning of worship that was initially denied by Adi (ra).
4) The example given, of Abu Bakr and Umar, by Ibn Abbas; and Ahmad's example of Sufyan.
5) Conditions have changed to the point that the worship of monks has become the best of deeds under the name of Al-Wilayah (sainthood), while the worship of learned men in religion is considered knowledge and understanding. Thereafter, conditions changed to the point that those worshipped besides Allah were not even righteous, and those were also worshipped who were absolutely illiterate.
| Books of Those in Opposition | by Nissho for everyone |
Question:
Oh Shaykh! What is our position from those books which have been
translated by the people who are in opposition to the da'wah of Ahlus Sunnah
or those books which have been authored by those people who are in
opposition to Ahlus Sunnah?
Answer:
Firstly, those books which have been translated by the muqaalifoon
(those who are in opposition to the da'wah of Ahlus Sunnati wa Jama'ah). I
understand from the question that you're refering to those books whom
the authors, (those who actually wrote the books) are people of the
Sunnaah. one of the Mushaykh one of the scholars of Ahlus Sunnah
authored but one of the people in opposition to Ahlus Sunnaah
translated it. And this was the intent of the question. For example, you
have a book of Ibnul Baaz or a book of Ibnul Uthaymeen or a book of
al-Albaani, may Allaah subhnanahu wa ta'ala be pleased with all of them, who
we regard as Imaams of Ahlus Sunnati wa'l Jama'ah. For example, they
have a book but unfortunately the translator is one who is a
muqaalid (one who is in opposition to Ahlus Sunnah). He's from the people of
desires. Then what do we do? We take this book and we present it to
those scholars, the people of knowledge, who are firmly grounded or
who are fluent in that language. The language of which the book has
been translated in. So the scholars or the people of knowledge, they
judge whether that translation is correct. and if the people of knowledge
see that there's nothing wrong with this book, then inshaa Allaah the
people can benefit from it.
Secondly, as for those books, which were authored by the muqaalifoon,
ahlul ahwaa', but they wrote about for example [inaudible] the origin of
these books is that we do not accept them, we do not purchase them and
we do not sell them. But again, these books should be showed to the
scholars, the people of knowledge, from Ahlus Sunnati wa'l Jama'ah and if
the scholars they see that there is no bid'ah in this book. That the
book and that which they contain is saleemah, it's sound. For example,
it's a book about fiqh or checking one of the books of hadeeth. If
the scholars they see there's nothing wrong with this book then there's
nothing wrong to benefit.
Thirdly, it's obligatory upon you that you know, oh my sons and
daughters in America, or whoever this kalama (speech), this session will reach
upon the internet which is being overseen by some of our brothers. Know
that the books of the Ahlul Ahwaa (people of desires) are of three
types and they have three rulings:
The first type is those books which are pure innovation. Meaning that
there is no Sunnaah in there or there is a small amount of Sunnaah. An
example of this is the books of the Raafidah.
[The Shaykh gives an example]
al-Kaafi, Sul al-Kaafi
It's not allowed, to look in these books. Except for the scholar who is
firmly grounded and his intention in looking in these books is to
refute them and the falsehood within them.
The second category is those books which are authored by the people of
desires but these books are, there's a mixture. It contains both
Sunnaah and innovation. The beginner should not look in these books. Rather
they are only for the scholar who is tight and firmly grounded in
the religion. With knowledge. Who is able to distinguish between that
which is correct and that which is incorrect. That which is true and that
which is false.
[The Shaykh gives an example of a book like this]
Tafsir ibn Kashaar which was authored by Zimatshin. A Zimatshaari is a
mubtaaziri. He is one who ascribes himself or has the beliefs of
the mubtaazina. And his name is Mahmood ibn 'Umar. But this book, it
contains some benefit in terms of Nahl (Arabic grammar) and sarf (how you
break down an Arabic word) and likewise, balaagha (how one can be
more fluent and eloquent in the Arabic language). These are sciences
related to the Arabic language. This book contains these benefits.
However, this book is only for the scholars to return back to and that
the beginner is not allowed to look at them.
The third type, is the type where the author is a person of bid'ah.
But, inside of the book there are no mistakes. Why, because he seeks,
because he is one who is mubtazb, he seeks by authoring this book or
checking to earn some money. He sees to gain some prophit from his book.
The book has no mistakes but the author is a person of bid'ah. He
checks a book of hadeeth or he writes a book about fiqh about tahaarah
(purification) or about the salaah. And the scholars of Ahlus Sunnati wa'l
Jama'ah, they declare that this book is sound! There's nothing wrong in
purchasing it. But we say it is better to stick to the books of Ahlus
Sunnati wa'l Jama'ah, as they are sufficient for us and with them we are
not in need of other than them.
From the Q & A session with al-'Allaamah 'Ubayd Ibn 'Abdullaah
al-Jaabiree on February 7, 2004. The lecture may be found on
TROID.ORG @
translated by the people who are in opposition to the da'wah of Ahlus Sunnah
or those books which have been authored by those people who are in
opposition to Ahlus Sunnah?
Answer:
Firstly, those books which have been translated by the muqaalifoon
(those who are in opposition to the da'wah of Ahlus Sunnati wa Jama'ah). I
understand from the question that you're refering to those books whom
the authors, (those who actually wrote the books) are people of the
Sunnaah. one of the Mushaykh one of the scholars of Ahlus Sunnah
authored but one of the people in opposition to Ahlus Sunnaah
translated it. And this was the intent of the question. For example, you
have a book of Ibnul Baaz or a book of Ibnul Uthaymeen or a book of
al-Albaani, may Allaah subhnanahu wa ta'ala be pleased with all of them, who
we regard as Imaams of Ahlus Sunnati wa'l Jama'ah. For example, they
have a book but unfortunately the translator is one who is a
muqaalid (one who is in opposition to Ahlus Sunnah). He's from the people of
desires. Then what do we do? We take this book and we present it to
those scholars, the people of knowledge, who are firmly grounded or
who are fluent in that language. The language of which the book has
been translated in. So the scholars or the people of knowledge, they
judge whether that translation is correct. and if the people of knowledge
see that there's nothing wrong with this book, then inshaa Allaah the
people can benefit from it.
Secondly, as for those books, which were authored by the muqaalifoon,
ahlul ahwaa', but they wrote about for example [inaudible] the origin of
these books is that we do not accept them, we do not purchase them and
we do not sell them. But again, these books should be showed to the
scholars, the people of knowledge, from Ahlus Sunnati wa'l Jama'ah and if
the scholars they see that there is no bid'ah in this book. That the
book and that which they contain is saleemah, it's sound. For example,
it's a book about fiqh or checking one of the books of hadeeth. If
the scholars they see there's nothing wrong with this book then there's
nothing wrong to benefit.
Thirdly, it's obligatory upon you that you know, oh my sons and
daughters in America, or whoever this kalama (speech), this session will reach
upon the internet which is being overseen by some of our brothers. Know
that the books of the Ahlul Ahwaa (people of desires) are of three
types and they have three rulings:
The first type is those books which are pure innovation. Meaning that
there is no Sunnaah in there or there is a small amount of Sunnaah. An
example of this is the books of the Raafidah.
[The Shaykh gives an example]
al-Kaafi, Sul al-Kaafi
It's not allowed, to look in these books. Except for the scholar who is
firmly grounded and his intention in looking in these books is to
refute them and the falsehood within them.
The second category is those books which are authored by the people of
desires but these books are, there's a mixture. It contains both
Sunnaah and innovation. The beginner should not look in these books. Rather
they are only for the scholar who is tight and firmly grounded in
the religion. With knowledge. Who is able to distinguish between that
which is correct and that which is incorrect. That which is true and that
which is false.
[The Shaykh gives an example of a book like this]
Tafsir ibn Kashaar which was authored by Zimatshin. A Zimatshaari is a
mubtaaziri. He is one who ascribes himself or has the beliefs of
the mubtaazina. And his name is Mahmood ibn 'Umar. But this book, it
contains some benefit in terms of Nahl (Arabic grammar) and sarf (how you
break down an Arabic word) and likewise, balaagha (how one can be
more fluent and eloquent in the Arabic language). These are sciences
related to the Arabic language. This book contains these benefits.
However, this book is only for the scholars to return back to and that
the beginner is not allowed to look at them.
The third type, is the type where the author is a person of bid'ah.
But, inside of the book there are no mistakes. Why, because he seeks,
because he is one who is mubtazb, he seeks by authoring this book or
checking to earn some money. He sees to gain some prophit from his book.
The book has no mistakes but the author is a person of bid'ah. He
checks a book of hadeeth or he writes a book about fiqh about tahaarah
(purification) or about the salaah. And the scholars of Ahlus Sunnati wa'l
Jama'ah, they declare that this book is sound! There's nothing wrong in
purchasing it. But we say it is better to stick to the books of Ahlus
Sunnati wa'l Jama'ah, as they are sufficient for us and with them we are
not in need of other than them.
From the Q & A session with al-'Allaamah 'Ubayd Ibn 'Abdullaah
al-Jaabiree on February 7, 2004. The lecture may be found on
TROID.ORG @
http://www.troid.org/audio/fataawaa/comprehensive/questionsfeb2004.htm
http://www.calgaryislam.com/imembers/Reviews+index-req-showcontent-id-1.html
Rasheed Abu Imad bin Gant
Rabi Ath-Thany 19, 1427/ May 17, 2006
| Who Are The Scholars? | by Nissho for everyone |
Who Are The Scholars?
Posted by brother Nasir Abdus Salaam Athari
Sheikh Ubayd al-Jaabiree says:
"A scholar is the one who becomes known for knowledge, his feet become firmly established. He is the one whom the Muslims should study under and not leave for someone who is less than him except if there is a need to.
Ibn Mas'ud (may Allaah be pleased with him) said,
"The people will continue to be upon goodness so long as they take the knowledge from the companions of the Messenger, and from their elders but if they take the knowledge from the young ones they will be destroyed."
Do you know who the young ones are? They are the people of whims and desires . They are the ones who leave the Prophetic texts and hold onto their opinions, philosophy and beautiful speech until they deceive the people. They control and overcome them with the outcome being ignorance.
The scholars used to test the people of each place with their scholars. So in the past they used to say: Test the people of Madinah with Malik ibn Anas and test the people of Sham with al-Auzaa'ee and test the people of Egypt with Laith ibn Sa'd and test the people of Koofah with Sufyaan and test the people of Mosul with Mu'afah ibn Imran.
What they mean by this is that the people in these areas are asked about their scholars. If they spoke well of them and respected them they would be brought closer and respected. If they spoke ill of these scholars and insulted them then the scholars kept them away from themselves by splitting off from them. This shows that the scholars are a blessing for this Islamic nation, they educate the people and teach them from the Qur'an and the Sunnah, the religion of Allaah upon the understanding of the Pious Predecessors. By them the people are strengthened, the scales are measured in full and people's possessions are protected from innovations and newly invented matters.
If the Islamic nation does not have a need for its scholars and it puts the scholars behind itself then those people are considered to be evil. Salute them for indeed the devils from the jinns and people will overcome them.
Oh Muslims, do not be like those who have no need of the scholars. Those scholars who are known to the general and specific ones like
the Imam Sheikh Abdulaziz Bin Baz (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh al-Albaani (rahimahullaah-may Allaah have mercy on him),
and their brothers who are upon the truth after them in our judgment and Allaah is their reckoner.
At the head of them, the Muftee of the Kingdom of Saudi Arabia Sheikh Abdulaziz ibn Abdillaah al-Sheikh,
and the honourable Sheikh Salih al-Luhaydan,
and the honourable Sheikh Saalih al-Fawzaan,
and the honourable Sheikh Abdullaah ibn al-Ghudayan,
and their brothers who are with them upon the Sunnah. We do not praise them above Allaah's praise and Allaah is their reckoner.
Oh Muslims, be careful that opinions overcome you and you are confused by dazzling speech for this is the beginning of misguidance and destruction. May Allaah protect us and you in our religion in this life and the hereafter..."
Taken from an upcoming book
The hadeeth reported by the Companion 'Irbaad ibn Saariyah
(May Allaah be pleased with him)
The Prophet, salallaahu 'alaihi wassallaam, said:
"فعليكم بسنتي
وسنة الخلفاء الراشدين المهديين"
"…Upon you is to follow My Sunnah(way) and the Sunnah of the Rightly Guided Caliphs…"
Explained By
Sheikh 'Ubayd ibn Abdillaah al-Jaabiree
Former Teacher at the Islamic University of Madinah
"A scholar is the one who becomes known for knowledge, his feet become firmly established. He is the one whom the Muslims should study under and not leave for someone who is less than him except if there is a need to.
Ibn Mas'ud (may Allaah be pleased with him) said,
"The people will continue to be upon goodness so long as they take the knowledge from the companions of the Messenger, and from their elders but if they take the knowledge from the young ones they will be destroyed."
Do you know who the young ones are? They are the people of whims and desires . They are the ones who leave the Prophetic texts and hold onto their opinions, philosophy and beautiful speech until they deceive the people. They control and overcome them with the outcome being ignorance.
The scholars used to test the people of each place with their scholars. So in the past they used to say: Test the people of Madinah with Malik ibn Anas and test the people of Sham with al-Auzaa'ee and test the people of Egypt with Laith ibn Sa'd and test the people of Koofah with Sufyaan and test the people of Mosul with Mu'afah ibn Imran.
What they mean by this is that the people in these areas are asked about their scholars. If they spoke well of them and respected them they would be brought closer and respected. If they spoke ill of these scholars and insulted them then the scholars kept them away from themselves by splitting off from them. This shows that the scholars are a blessing for this Islamic nation, they educate the people and teach them from the Qur'an and the Sunnah, the religion of Allaah upon the understanding of the Pious Predecessors. By them the people are strengthened, the scales are measured in full and people's possessions are protected from innovations and newly invented matters.
If the Islamic nation does not have a need for its scholars and it puts the scholars behind itself then those people are considered to be evil. Salute them for indeed the devils from the jinns and people will overcome them.
Oh Muslims, do not be like those who have no need of the scholars. Those scholars who are known to the general and specific ones like
the Imam Sheikh Abdulaziz Bin Baz (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh al-Albaani (rahimahullaah-may Allaah have mercy on him),
and their brothers who are upon the truth after them in our judgment and Allaah is their reckoner.
At the head of them, the Muftee of the Kingdom of Saudi Arabia Sheikh Abdulaziz ibn Abdillaah al-Sheikh,
and the honourable Sheikh Salih al-Luhaydan,
and the honourable Sheikh Saalih al-Fawzaan,
and the honourable Sheikh Abdullaah ibn al-Ghudayan,
and their brothers who are with them upon the Sunnah. We do not praise them above Allaah's praise and Allaah is their reckoner.
Oh Muslims, be careful that opinions overcome you and you are confused by dazzling speech for this is the beginning of misguidance and destruction. May Allaah protect us and you in our religion in this life and the hereafter..."
Taken from an upcoming book
The hadeeth reported by the Companion 'Irbaad ibn Saariyah
(May Allaah be pleased with him)
The Prophet, salallaahu 'alaihi wassallaam, said:
"فعليكم بسنتي
وسنة الخلفاء الراشدين المهديين"
"…Upon you is to follow My Sunnah(way) and the Sunnah of the Rightly Guided Caliphs…"
Explained By
Sheikh 'Ubayd ibn Abdillaah al-Jaabiree
Former Teacher at the Islamic University of Madinah
| Are the Salafis Guilty of Terrorism? | by Nissho for everyone |
Question: Are the "Salafi" Muslims the ones guilty of the infamous terrorist acts?
Answer: Sh. Ahmad An-Najmee: "We recognize that Islaam is free and innocent of this kind of reckless, violent behavior (terrorism). And this (Islaam's rejection) only disheartens and upsets the perpetrators who commit such crimes. Still, their actions are rejected (by Islaam).
And the people who accuse Salafis - those who follow the Book of Allaah and the Sunnah of His messenger and who've remained on the way of the companions - those who accuse them as being the ones who carried out the bombings in Britain and other places, that murder people, destroy property, spill blood, cause people to be afraid, and renounce obedience to the governments (under which they reside); the ones who accuse Salafis of this are the very ones who're actually committing these crimes. But they want to associate those acts with someone else; they are in actuality the people of the Al-Qaida organization, the followers of Usaamah Ibn Laadin, Al-Mas'aree, Sa'd Al-Faqeeh, and others like them. These people have been raised on books by authors bent on Takfeer like Sayyid Qutb and others with him on their misguided methodology. They declare at will just about anyone from Muhammad's nation to be disbelievers without right. They make Takfeer of someone just because he commits sins, and really there's no one who doesn't commit sins." 1
Sources:
1. Translated from As-Salafiyyoon Bareeoona min Al-'Amaal Al-Irhaabiyyah (http://njza.net/web/articles.php?art_id=4Z).
http://www.authentictranslations.com/tb-details.aspx?file=aan_salafis-not-guilty.pdf
Read rest from the above file please.
Answer: Sh. Ahmad An-Najmee: "We recognize that Islaam is free and innocent of this kind of reckless, violent behavior (terrorism). And this (Islaam's rejection) only disheartens and upsets the perpetrators who commit such crimes. Still, their actions are rejected (by Islaam).
And the people who accuse Salafis - those who follow the Book of Allaah and the Sunnah of His messenger and who've remained on the way of the companions - those who accuse them as being the ones who carried out the bombings in Britain and other places, that murder people, destroy property, spill blood, cause people to be afraid, and renounce obedience to the governments (under which they reside); the ones who accuse Salafis of this are the very ones who're actually committing these crimes. But they want to associate those acts with someone else; they are in actuality the people of the Al-Qaida organization, the followers of Usaamah Ibn Laadin, Al-Mas'aree, Sa'd Al-Faqeeh, and others like them. These people have been raised on books by authors bent on Takfeer like Sayyid Qutb and others with him on their misguided methodology. They declare at will just about anyone from Muhammad's nation to be disbelievers without right. They make Takfeer of someone just because he commits sins, and really there's no one who doesn't commit sins." 1
Sources:
1. Translated from As-Salafiyyoon Bareeoona min Al-'Amaal Al-Irhaabiyyah (http://njza.net/web/articles.php?art_id=4Z).
http://www.authentictranslations.com/tb-details.aspx?file=aan_salafis-not-guilty.pdf
Read rest from the above file please.
No comments:
Post a Comment