 | Can we establish a second 'Eed prayer within our city if the people organizing the first one allow innovation | by Nasrin for everyone |
QUESTION
Is it a must that there only be one 'Eed prayer in a city? I mean by this question, a typical city in the West has only one Salafee masjid or center, and the Muslims of the city all gather in one place for the'Eed prayer, a place that usually has booths propagating variousjamaa'ahs, and their books and tapes are sold there. The khateebis not a Salafee, and there are many evils before and after the prayer, like women openly displaying their beauty, picture-taking, and sometimes there may be music in the musallaa after the prayer, and other things. The Salafees want to rid themselves of all of this evil. So if they were to establish another place to pray the'Eed, so that their 'Eed would be free of such bid'ah and open acts of disobedience, would they be considered splitting up the jamaa'ahby doing this?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
By Allaah, the Salafees must advise those people, the people of that masjid (those establishing the 'Eed prayer). They must advise them and say to them:
"The gathering of the Muslims must be to learn about good things, to learn about the Religion, to learn about tawheed. It must not be used to learn how to spread evil, false ideologies, or deviant activities.
We do not want to split the unity of the Muslims, and we would like to pray with them, but if you are going to act this way, allowing this evil to have its place, allowing innovation, misguidance, and filthy acts of disobedience, then we are excused (from such a gathering). If we are able, we will establish another place to pray."
That is because this evil is a valid excuse, an excuse for the Muslims to not attend such a gathering. If a Muslim is called to attend and witness some evil gathering, then he has an excuse to keep away. However, if he is capable of changing this evil, then he attends and changes the evil. But if he is not able to change the evil, then he does not attend.
Allaah says [1]:
( And those who do not witness zoor )
Zoor is falsehood. This is from the characteristics of the believers, the worshippers of Ar-Rahmaan, that they do not witness falsehood. So then if there exists what you have mentioned of innovation, disobedience, picture-taking, and other things, then this, by Allaah, is the most severe kind of falsehood.
The 'Eed prayers are not to be combined for these kinds of evil intentions, rather the people are to come together for lofty and noble goals, for teaching the people good things, like 'aqeedah, thehalaal and the haraam, etc. They must not come together to teach evil, disobedience, and false beliefs.
So therefore they must advise them, and make clear to them: "You are doing such and such evil things, and we are harmed by these kinds of things, and thus we are not able to cooperate with you in spreading this evil and corruption. So you must either stop this and take the appropriate course according to Islaam or we can not join you. Especially since you are in the West where people are in need of Islaam. The non-Muslims are in need of the proper presentation of Islaam, just as the Muslims are due to their straying, since they too are ignorant about the proper image of Islaam and the correct beliefs and methodology."
If they take this advice, and they are ready to remove these evils, then the praise is for Allaah. But if they continue in their falsehood, then it is upon the Salafees to establish their own musallaa, pray in it, and present the proper image of Islaam, with the correct'aqeedah and manhaj.
We ask Allaah to unite the Muslims upon the Statement of Truth, upon the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and to keep them safe from the callers to evil and from the callers to fitnah and their evils. Verily Allaah is the One who hears the supplications.
FOOTNOTES
[1] the meaning of Soorah Al-Furqaan (25):72
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM007, dated 1423/9/3.
| How does a person who falls into innovation or hizbiyyah (partisanship) make repentance? | by Nasrin for everyone |
QUESTION
How does a person who falls into innovation or hizbiyyah(partisanship) make repentance?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
He admits to the deed(s) that he fell into, or the innovation(s) that he fell into. He must also clarify the falsity of his action, as Allaah, the Blessed and Exalted has said [1]:
( Except for those who repent, make amends, and clarify (their affair) )
So he must mention the innovation that he fell into, clarify its falsity, proclaim his regret for falling into it, announce his abandonment of that action along with his firm intention to never return to it.
These are the conditions of (his) repentance: a true feeling of remorse, abandoning (the innovation), and a firm resolution to never return to his innovation.
And if he had harmed the people, may Allaah bless you, and his innovation had spread amongst them, then he must openly clarify its falsity and spread the evidences that prove the futility of that thing.
There are people who say that they have repented, then it becomes apparent from their actions and positions that they were not really truthful in that. There is no sign of remorse or shame.
I have seen some people saying, "I have repented," and then they continue on in the very thing that they claim to have repented from! This is like the case of the disbeliever who accepts Islaam, but then continues to wield his sword against the Muslims. He says, "I have repented (from disbelief), but my sword is still unsheathed today..."This is obviously a proof that he has not been truthful, and that he has not really repented.
FOOTNOTES
[1] the meaning of Soorah Al-Baqarah (2):160
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM010, dated 1423/9/3.
| Is it permissible for Ahlus-Sunnah to teach 'Arabic to Ahlul-Bid'ah? | by Nasrin for everyone |
QUESTION
Is it permissible for Ahlus-Sunnah to teach 'Arabic to Ahlul-Bid'ah?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
The Salafee must make his lessons for the Salafiyyoon. If some other people are inclined to come and hear this good thing from this Salafee, then no one is to be prevented. No one is to be prevented, since this is a way of giving da'wah to the Way of Allaah, the Glorified and Exalted. And we are ordered to convey this da'wah to the black person and the white person, to the disbeliever and the Muslim as well.
Goodness will not be spread, nor will tawheed, nor will the Sunnah, unless we convey this knowledge to the people.
So I open up a class in the masjid, or in my home, and some people come and I do not know if they are innovators or people of the Sunnah. I say to them, "Come in, welcome," and the one that Allaah wants good for will benefit, may Allaah bless you, and we will not prevent them, in shaa' Allaah. May Allaah bless you.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM009, dated 1423/9/3.
| When is boycotting legislated in Islam and when is it not legislated? | by Nasrin for everyone |
Boycotting (Hajr) in Islam - When is the Boycott Legislated?
QUESTION
When is boycotting legislated in Islam and when is it not legislated?
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
Boycotting remains (legislated) until the Day of Standing, without a doubt.
Boycotting is of two types:
[A] A boycott [...words unclear...] that leads them to the boycott of the corruption of a specific individual due to his innovations and disobedience [1]. This type is for the senior scholars, the imaams.
[B] Also there is also hajr wiqaa'ee (self-protective boycotting). Hajr wiqaa'ee is when you, by your own self, boycott an innovator. You know that he is an enemy to the Sunnah and its people. And you know that his usool (foundations) are not upon the Sunnah. Then you may boycott him on your own - you do not visit him or invite him to visit you, you do not sit where he sits, you may do this. [2]
FOOTNOTES (Abul-'Abbaas)
[1] The main purpose of this type of boycott is to produce a positive change in the boycotted. An example of this is the boycott of Ka'b ibn Maalik (may Allaah be pleased with him).
[2] Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this second type of boycotting:
"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship!" [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethahprinting]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and they take the necessary measures to protect it.
Know the reality of those who limit boycotting to the first kind only, and then criticize those who practice the second kind, blaming them for boycotting in a way that does not bring a positive change to the boycotted, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):
"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior." (Saheeh al-Bukhaaree #6054)
NOTE: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording of Shaykh 'Ubayd entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ005 - click here for audio ]
| Is a person to be tested about his position on the scholars of Ahlus-Sunnah or about his position on the people of innovation? | by Nasrin for everyone |
Shaykh 'Ubayd al-Jaabiree of al-Madeenah on testing the people by asking about their positions on the scholars of the Sunnah and the people of innovation
[ With Audio in Arabic Only ]
[ With Audio in Arabic Only ]
QUESTION
Is a man to be tested by (his position on) the scholars of the Sunnah, or is he to be tested by (his position on) the people of innovations and desires?
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [audio in Arabic only ]
I say: The answer to this issue is from two angles. The first angle is regarding testing someone whose position needs to be known, or someone who is basically unknown, a person who comes into the ranks of Ahlus-Sunnah and you need to know something about him, or just a person whose reality is unknown. He can be tested so that his affair is known.
The proof for this is what is found in Saheeh Muslim, reported by Mu'aawiyah ibn al-Hakam as-Sulamee, may Allaah be pleased with him. He had a slave-girl that used to keep watch over his sheep. So a wolf came and ate one of the sheep. So when he came and his slave-girl informed him of what happened, he became angry and slapped her in her face. Then he felt remorse about it, so he went to the Prophet (sallallaahu 'alayhe wa sallam) and told him what happened between them. He noticed that the Prophet (sallallaahu 'alayhe wa sallam) was disturbed, so he said, "O Messenger of Allaah! I own a slave (other than her), shall I not free him?" He wanted to offer an expiation for his mistake, may Allaah be pleased with him.
I ask Allaah, the Generous, the Lord of the Mighty Throne, to make me and you among them in this life and in the Hereafter, upon the firm statement.
So the Prophet (sallallaahu 'alayhe wa sallam) said:
"Bring her to me and I will see if she is a believer."
This is since she was a shepherd, and they are predominantly people who have not submitted to Islaam, or people who do not understand the Religion in its true sense. So he brought her to the Messenger of Allaah (sallallaahu 'alayhe wa sallam). He said to her:
"Where is Allaah?"
She said, "Above the sky." He then said to her:
"And who am I?"
She said, "You are the Messenger of Allaah." [1]
And in some of the versions of the hadeeth, when he asked her about Allaah, she gestured towards the sky, since she was anAjamiyyah (a non-Arab), and when he asked her about himself, she gestured towards him and then towards the sky, as if to say, "You are the Messenger of the One above the sky."
So this hadeeth makes known, dear Muslims, the methodology of the Truth that was found among the Salaf. Perhaps I can phrase that better by saying: It proves clearly how much attention the Salaf paid to 'Aqeedah (beliefs), that they used to teach the people, even the shepherds. In this case, a slave-girl, a shepherd, was not left to be ignorant, rather her master taught her the pure, correct 'Aqeedahof Tawheed.
And today we find those who say, "We are in the land of Tahweed and the Muslims are people of Tawheed, so there is no need to teach Tawheed." With this, you find people who say that Allaah is everywhere. This is something we are being tried with. You can ask some people who are from the people on the grounds of the twoHarams (the two sanctuaries, Makkah and al-Madeenah), they may even live among the people of Tawheed and Sunnah around one of the two Harams, ask them about Allaah and you will find them saying, "Allaah is everywhere, on mountains and in trees, everywhere."
Maa shaa' Allaah. Heedlessness about the affairs of 'Aqeedah.
Secondly, this hadeeth shows that a person whose affair is not clear may be tested so that his affair is made clear to the people.
Likewise, when tribulations have spread, and everything is in a state of chaos, and the people of the Sunnah fear that some may come into their ranks who are not truly people of the Sunnah like them, then they may test the people (and judge them) by their actions and statements, so that their affair becomes known.
The second affair, or the second angle (in response to this question), is that the imtihaan (test) is to revolve around the people of virtue and taqwaa. This is the case when tribulations spread, the storms of innovation rage through the people, causing rifts and openings for evil people to enter among the people of Islaam, so thus they slip in, people who plot against Ahlus-Sunnah with serious plots, and plan strategically against them.
They may be given an imtihaan, they may be asked about the most virtuous of the people, the most pious of the scholars. This is based on what has been narrated from the Salaf, that they used to say,"Test the people of al-Madeenah by (asking them about) Maalik. And test the people of Egypt by (asking them about) al-Layth ibn Sa'd. And test the people of Shaam by (asking them about) al-Awzaa'ee. And test the people of Mawsil by (asking them about) Mu'aafaa ibn 'Imraan." [2]
What is intended is that these people's affairs will become clear when their positions on the scholars are made known. So whoever shows respect for the scholars, speaks well of them, and displays love for them, then he deserves to be drawn close and honored. And if he speaks ill of them, talks against them, and degrades them, then he is to be repelled.
This was (established) long ago. As for the people of innovation, then they are not to be the subject of an imtihaan (the people are not tested by them). Their opposition to the Sunnah is to be clarified, and the people are not to be tested regarding them. [3]
FOOTNOTES (Abul-'Abbaas)
[1] Saheeh Muslim (#1199), the Prophet (sallallaahu 'alayhe wa sallam) said upon hearing her answers:
"Free her, for verily she is a believer."
[2] For similar statements, refer to point #144 of al-Barbahaaree'sExplanation of the Creed (Sharh as-Sunnah).
[3] Take note that making a person of innovation into an imtihaanand testing the people with him is one thing, and warning the people against him is another. It can not be understood from Shaykh 'Ubayd's words that we must be silent about the people of innovation and not warn the people against them.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Sharh Kitaab al-Eemaan min Saheeh al-Bukhaaree, from the Summer of 1424. [ file no. AAUJ101 - click here for audio ]
| Is it permissible to clarify to the disbelievers the difference between Salafiyyah and hizbiyyah? | by Nasrin for everyone |
QUESTION
Is it permissible for us to clarify to the disbelievers the difference between Salafiyyah and hizbiyyah (partisanship), so as to free ourselves from their bad actions?
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
Yes, it is permissible for you to clarify the difference betweenhizbiyyah and Salafiyyah, and the differences between Salafiyyah and the other groups in order to clear yourselves of the repulsive affairs that originate from some people, since they then try to attribute them to Islaam.
Your intention in doing this should be to defend Islaam and to provide a clear, proper image of our religion of Islaam. Your intention should not be to insult or harm your brothers, nor to turn them over to the disbelievers, and Allaah knows best.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB014, dated 1423/6/25.
| How are we to know if they are passing on a report from a reliable person or not? | by Nasrin for everyone |
QUESTION
We understand that accepting the report of a thiqah (trustworthy person) is from the Deen, however how do we know who is thiqahand who is not? Many people are spreading reports on the authority of someone who is thiqah, but they do not reveal who he is, possibly because they really doubt his reliability.
And some people are passing on reports on the internet saying,"Someone who is thiqah told me," but after further investigation, they confess that they really do not know anything about that person except his name or his nickname from the internet. Since they really do not know them, then it appears that they have only narrated on the authority of a majhool (an unknown person).
So please, dear shaykh, advise the youth about this issue, about passing on reports from unknown people, and about being too easy in declaring someone to be thiqah, may Allaah reward you with every good.
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
A thiqah is a sane, adult Muslim, someone who has upright character and is known for precision in what he narrates. One is known as thiqah either: (1) by way of the positive statements of the trustworthy and reliable Muslims who are well known for their fairness, precision, and trustworthiness in the Religion, or (2) by his position being well-known to all the people, that he is a scholar, he is thiqah, etc., just as the positions of the well-known scholars have become known to everyone.
As for other than this, the person who does not fulfill these conditions, he is not a sane, adult Muslim with upright character, or no one has testified to his trustworthiness, or his position is not well known amongst the people, then he is not a thiqah, may Allaah bless you, even if someone says, "A thiqah told me..."
Even if Ash-Shaafi'ee said, "A thiqah told me..." (without naming him) it would not be accepted from him. For example, Ash-Shaafi'ee says, "A thiqah told me..." then, afterwards, may Allaah bless you, it is found that he was narrating from Ibraaheem ibn Yahyaa Al-Aslamee, one of the least deserving of the people to be called athiqah, since he was criticized about his Deen, his ability to narrate, everything!
We still have a good opinion of Ash-Shaafi'ee, may Allaah have Mercy on him, and the other imaams who said that they were narrating on the authority of a thiqah and it turns out that others knew he was not thiqah.
So it is binding that the people know who the thiqah is when someone says, "A thiqah told me..." even if he said, "An imaam told me..." it will never be accepted from him until he conveys the name of the person, and that the identity of this thiqah becomes known. Then, if he is well known for his fairness and precision, then his report is accepted. And if he is not known for his fairness and precision, then his narration is not to be accepted.
The students of knowledge must know these kinds of affairs, so they can spread knowledge, knowing how to interact with the reports of the people, the reports that come from thiqah narrators, as well as those that come from other than thiqah narrators.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM008, dated 1423/9/3.
| Should Salafees take part in the media in order to defend Islaam? | by Nasrin for everyone |
QUESTION
Should the Salafee Muslims in America involve themselves in the American media, be it TV, radio or the press, in order to clarify the doubts, misconceptions, and lies issued against Islaam by its enemies from the disbelievers and the deviant Muslims?
ANSWER by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
Yes, rather it is obligatory on them to do so if they have a way to participate in a radio program to defend Islaam and to teach (the people) about Islaam. However, they must not present anything that conflicts with the Sharee'ah in that program.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA024, dated 1423/7/20.
| What kinds of topics should be introduced at a mini-conference? | by Nasrin for everyone |
QUESTION
What kind of subjects should people introduce in a mini-conference, those who have been mistaken or confused about the SalafeeDa'wah in the past but now seek to correct themselves?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
I ask Allaah, the Mighty and Majestic, to grant these who are repenting success in planting themselves firmly upon the Sunnah and in clinging to it.
Firstly, I advise them to choose and request the scholars to work with them in this conference, and to allow them to deliver lectures and give classes, and the likes. This is a foundation that can not be done without, as every cup can only pour out what it has in it. [1]
For if they choose some people who they are uncertain about, they may hurt the conference, and hurt the attendees who come out to benefit from them. So I advise them to select the scholars that are Salafee and clear about this manhaj.
And I also advise them to allow these scholars to choose the subjects that will be most beneficial to the people. The most important thing that the people are in need of is the 'aqeedah oftawheed, with a proper understanding of its categories, tawheed al-'ebaadah, tawheed al-asmaa' was-sifaat, and tawheed ar-ruboobiyyah. For verily this was the da'wah of the noble Messengers, may Allaah's Salaah and Salaam be upon them. It is that which each and every Messenger focused on from the beginning of his life to the end of it.
Like them, the Messenger of Allaah (sallallaahu 'alayhe wa sallam) began his da'wah with tawheed, and continued in it, waging wars because of tawheed, and he died ordering the people with tawheedand warning them against shirk and things that lead to it.
The people also need knowledge of the manhaj, due to the widespread influence of the people of innovation and the resulting confusion. So they are also in need of knowledge of the manhaj, this great manhaj in calling to Allaah's Way, in understanding the Religion of Islaam and the texts of the Book and the Sunnah upon the way of the righteous predecessors.
Also, the subject of al-walaa' wal-baraa' [2], since so many people have lost its correct understanding, even some of the Salafees.
These are the subjects that should be presented as topics in conferences. And if the trustworthy scholars are chosen, those who are truthful advisors to the people, then the conference will be successful, in shaa' Allaah, and it will bring beneficial results, and I ask Allaah to grant them that.
FOOTNOTES
[1] meaning that if those speaking are people of knowledge and people of the Sunnah, then only knowledge and correct understanding will be spread from such a conference, but if they are people of doubts and innovation, then only doubts and innovation will spread as a result
[2] alignment with the truth and its people, disassociation from falsehood and its people
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM006, dated 1423/9/3.
| Is it ever permissible to lie when involved in da'wah work? | by Nasrin for everyone |
QUESTION
Is it ever permissible to lie when involved in calling the people to Allaah's Religion?
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
Lying is haraam! It is not permissible except in three occasions that the Messenger (sallallaahu 'alayhe wa sallam) mentioned: (1) mending broken ties; (2) between a man and his wife when it is necessary; (3) the deception found in wars. [1]
Anything other than what is found in these three instances, lying is not permissible. As for what some people do, those who even describe themselves as callers to the Religion sadly enough, lying and saying that they lie for the benefit of the da'wah, this is from the affairs that the Sharee'ah has prohibited.
This doubtful affair is merely a satanic justification for a haraamaction, it is not permissible for them or anyone else to lie, except in the three occasions that have been mentioned in the hadeeth [1], and Allaah knows best.
FOOTNOTES
[1] At-Tirmithee collected a hadeeth on the authority of Asmaa' bint Yazeed (may Allaah be pleased with her), she said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:
"Lying is not permissible except in three (cases): (1) a man talking to his wife [ to make her happy ], (2) lying during times of war, and (3) lying to bring about reconciliation between people."
Al-Albaanee authenticated it in Dha'eef Sunan At-Tirmithee(#1939), except for the phrase: "to make her happy".
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB009, dated 1423/6/25.
| What do you say about those Salafees who stick to specific shaykhs and call other shaykhs Qutbees and Ikhwaanees? | by Nasrin for everyone |
QUESTION
There are some students who call themselves Salafees, and they have some specific shaykhs that they refer to and they do not pay any mind to other callers and shaykhs. They also belittle some of the callers to Islaam, saying that they are Qutbees or Ikhwaanees, while the manhaj of those callers is the manhaj of Ahlus-Sunnah, and they are following the way of the righteous Salaf.
So great trials have reached us from these people, as they are running people away from the Religion. They also have a specific tape store, and the other shaykhs' tapes are not sold there. They also speak ill of other conferences and lectures. It is as if Islaam is restricted to their masjid only. So what is your opinion of this, may Allaah reward you.
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [audio in 'Arabic only ]
I believe you are inventing a false situation with this question, as I do not know any Salafee that is like what you have said. Many times questions are based on invented scenarios, loaded questions that are only intended to discredit the Salafees. [1]
The Salafees love the Sunnah and its people, and they detest innovation and its people. This is the Sunnah. [2]
FOOTNOTES (Abul-'Abbaas)
[1] Here Shaykh 'Ubayd, from his keen insight, may Allaah preserve him, recognizes and destroys a loaded question. The questioner here tries to describe the Salafees with biased partisanship, that they stick to a select group of scholars only, while belittling other scholars of the Sunnah. Describing the Salafees in this way is only done by two kinds of people:
[a] Enemies of the Sunnah and its people, those who take every possible opportunity to slander, defame, and discredit Ahlus-Sunnah. They do this because they suffer greatly from the Salafees' valiant efforts in exposing falsehood and its callers in their efforts to make the Truth clear to the people.
[b] Ignorant people who are affected by the slander and lies of the first group.
You will also notice how the questioner avoids calling those he is in favor of Salafees, and he describes the "trouble makers" as"students who call themselves Salafees." This indicates that he is against using the term Salafee, and this doubt is also crushed by the Shaykh in another Q&A ( AAUJ002 ).
[2] After exposing the reality of this loaded question, the shaykh then clarifies that there is no difference between the term "Salafee" and the term "Ahlus-Sunnah." The shaykh also describes the Salafee/Sunnee as the one who detests innovation and its people. This is why the Salafee/Sunnee can be found speaking ill of the people of innovation.
So when the person of innovation claims to be upon the Sunnah, and some of the Muslims do not know his reality, then it appears as if the Salafees are speaking against other Salafees and causing discord. Here are some steps that can help save you from these kinds of trials.
[a] Gaining knowledge of the Religion;
[b] Remaining close to the senior scholars, those known for their insight regarding the plots of the people of innovation;
[c] Making sincere supplications to Allaah, asking Him to make the truth clear to you and to provide you with the ability to follow it once it is clear to you;
[d] Abandoning acts of disobedience, since they cause the heart to be hardened until it can not recognize truth from falsehood;
[e] Keeping yourself in the company of others who are taking these steps.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ003 - click here for audio ]
| Is there anything wrong with not ascribing to a certain math-hab? And do I have to ascribe to Salafiyyah? | by Nasrin for everyone |
QUESTION
Please I would like to know if there is anything wrong with not subscribing to a math-hab. I learn from both the Salafees and Sunnees (ie. I try to adhere to the Qur'aan and the Sunnah) but I don't like to claim either of the two because I fear that pride that might grow in me and cause me to avoid the truth if it comes from another source. In other words, I don't want to be like some people who follow a math-hab and don't want to change when the proof is against them. Please advise me.
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
This question requires that we clarify some issues first. In the first part of the question, it seems the questioner is asking about blindly following math-habs. Then, the questioner refers to the following of a general manhaj, one that includes the math-habs of Fiqh and others, called the Salafee manhaj, or Sunnee (manhaj).
Then, he makes a distinction between a Salafee and a Sunnee, while the Salafee is the who who follows the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), the one he was upon as understood by the Salaf, may Allaah have Mercy on them. So every Salafee is a Sunnee, and every Sunnee is a Salafee most definitely, if we are using the word "Sunnee" with its proper meaning.
His statement in the question, "I learn from both the Salafees and Sunnees," seems to make a distinction between the Salafee Muslims and the Sunnees. It can be understood from this that the questioner does not understand that Salafiyyah and Sunniyyah are the same thing, and that every Salafee is a Sunnee and every Sunnee is a Salafee...
[ Someone interrupts, "Or it could be that they are learning from Sunnees, meaning the Soofees that claim they are Sunnees, saying, 'We are Ahlus-Sunnah...'" ]
...So there seems to be some confusion about these names... if it is the case that some Soofees are saying that they are the Sunnees while they are actually Soofees, then this is a big form of deception that must be warned against. [1]
Anyway, let me rephrase the question and then answer it.
Is the Muslim obliged to follow a Fiqh math-hab? And is the Muslim obliged to follow Salafiyyah, or should he follow the manhaj of other groups and parties... like the manhaj of the Tableeghees, the Soofees, the Ikhwaanees, the Tahreerees, etc.?
So then as for the Muslim following a Fiqh math-hab, like theHanafee math-hab, the Maalikee math-hab, the Shaafi'ee math-hab, or the Hambalee math-hab, I say: The basic ruling regarding this affair is that a Muslim is not required to follow any of these fourmath-habs.
The Messenger (sallallaahu 'alayhe wa sallam) only called the people to follow the Book and the Sunnah. And he clarified to them that they must understand the Book and the Sunnah as he and his Companions (may Allaah be pleased with them) understood it. He also emphasized that we follow the rightly-guided khaleefahs. This remained the case all the way to the era of the four imaams of Fiqhand others. There was never any obligation for the Muslim to follow any of these four math-habs.
So then, based on this, I say that the correct position is that Islaam does not require the Muslim to follow one of the four math-habs. And this is clear, in shaa' Allaah.
However, I say: The Muslim should evaluate himself. If he finds that he has reached the level of ijtihaad and he can look into the evidences, then he must look into the evidences and follow what is clear to him from the evidences, whether the evidence contradicts the Hanafee, Maalikee, Shaafi'ee or Hambalee math-hab. There is no harm in that, as the important thing is that he follows the evidence.
However, if a Muslim is not able to look into the evidences and make ijtihaad, then it is obligatory on him to ask the people of knowledge, those known for their adherence to the Book and the Sunnah in light of the understanding of the righteous Salaf. This is based on Allaah's Statement [2]:
( Then ask the people of knowledge if you do not know )
Therefore, the common Muslim who is not able to look into the evidences and make ijtihaad must ask the people of knowledge, and to learn the affairs of his Religion he needs from them, without restricting himself to a specific math-hab. Thus, the scholars say,"The math-hab of the common Muslim is the math-hab of the one who gives him his fatwaa."
One last thing before I address the other topic: In our time and in the times before us, there are and were great scholars who ascribe to math-habs, while, in reality, they followed the evidences. Their ascription to their math-hab only came because they studied thatmath-hab specifically, or that it was the one that was common in their land. Thus, they have been given the ascription to the math-hab, not because they were blind followers.
So it is said about Ibn Taymiyyah, for example, that he was a Hambalee, and the reality was that he followed the evidences. It is said about Ibn Al-Qayyim that he was a Hambalee, too, and the reality was that he followed the evidences. It is also said that Ibn Hajr was a Shaafi'ee, and the reality was that he followed the evidences. It is said about Al-Laknawee that he was a Hanafee, and the reality was that he followed the evidences. And it is said about Shaykh Bin Baaz and Shaykh Ibn 'Uthaymeen that they were Hambalees, and the reality is that they followed the evidences. It is said that Shaykh Muhammad ibn Ibraaheem was a Hambalee, and the reality is that he followed the evidences. It is said that Shaykh Al-Fawzaan is a Hambalee, and the reality is that he follows the evidences.
The manhaj of all of these great scholars is to give verdicts according to the evidence. When the evidence came to them, they followed it. If they did not have the evidence, then they would give a verdict according to their math-hab. They would clarify the ruling of on something based on their math-hab.
So this is a very important point to pay attention to when we talk about adhering to a math-hab.
We do not say that everyone must be mujtahids and follow the evidences. Without a doubt, the common people are not able to make ijtihaad and look into the evidences. We also do not say that everyone must follow a specific math-hab and follow it. Rather, what we say is that whoever is able to look into the evidences and draw his rulings from them, then he must make ijtihaad, looking into the evidences and following them.
And his status of being someone who make ijtihaad and looks into the evidences does not prevent him from being ascribed to a math-hab that he studied, or one that was common in his land, or one that he sees as being the closest to the truth in general when he is not able to derive a ruling himself from the evidences. This does not harm someone who is from those who can make ijtihaad and follow the evidences.
As for the one who does not reach this level, then he must ask the people of knowledge, as Allaah the Exalted says [2]:
( Then ask the people of knowledge if you do not know )
When he asks, he should try his best to make sure that the one he is asking is from the people of knowledge, and he should not specify that the one he asks be ascribed to a certain math-hab. Rather, he must follow what the scholar giving him his verdict says, so long as he is upon evidence, and Allaah knows best.
As for the second part of the question that is related to ascribing oneself to the manhaj of one of the so-called "movements" as they are calling them, I say that the Muslim is obliged to ascribe to the Salafee/Sunnee manhaj. Moreover, I say that Islaam, true Islaam, is just that. It is to follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon. It is to understand the Religion in light of the understanding of the righteous predecessors. So then the Muslim is indeed required to follow this methodology.
It is not permissible for the Muslim to abandon what the Messenger (sallallaahu 'alayhe wa sallam) and the Companions were upon for any reason whatsoever.
Therefore, this is the manhaj, the straight path by which a person reaches salvation on the Day of Standing, in shaa' Allaah. The Messenger (sallallaah 'alayhe wa sallam) said,
"The Jews split into 71 sects, and the Christians split into 72 sects. My nation is going to split into 73 sects, and all of them will be in the Hellfire except one."
It was said, "Who are they, O Messenger of Allaah?" He replied,
"They those who are upon what I and my Companions are upon." [3]
This is what the Salafee manhaj is. It is the following of the Messenger (sallallaahu 'alayhe wa sallam) and his Companions. So then can we say to the new Muslim, "You are not required to follow this manhaj"? No! Rather we say, "Your Islaam will never be true, sound Islaam, free of innovations and mistakes, unless you follow this manhaj, unless you follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon."
Whoever opposes what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon is from the people of differing, and he is included in the 72 groups. He is still a Muslim, however he is subject to the threat mentioned in the hadeeth - that "All of them will be in the Hellfire except one."
When I say, "He is subject to the threat mentioned in the hadeeth," I mean that he is subject to the Will of Allaah. If Allaah wants, He punishes them; if He wants, He forgives them.
Due to his opposition to what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, then he can only be in one of two categories: (1) his contradiction leads him outside of the Religion, thus he is from the disbelievers; or (2) his contradiction does not expel him from the Religion, thus he is from the people of disobedience and innovation, and thus from the 72 groups that are subject to punishment, and Allaah knows best.
So, with this, we have differentiated between the issue of following a Fiqh math-hab and the issue of following the Salafee manhaj. So the Muslim is not required to follow one of the math-habs. But as for following the Salafee manhaj, meaning to understand the Religion in light of what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, to follow the way of the Salaf, I say that this is the true Islaam. Whoever goes away from this, he only goes away from the true Islaam. And his departure from true Islaam is either a departure from the Religion in totality, or a deviation from the straight path that makes him from the people of innovation, disobedience, and error, and thus is considered to be from the 72 groups, and Allaah knows best.
FOOTNOTES
[1] And this is the case with many of the deviant groups of today. They try to make a distinction between Salafiyyah and Ahlus-Sunnah, saying that Salafiyyah is a new sect or math-hab different from Ahlus-Sunnah. In reality, they are one in the same as the shaykh explains. This confusion comes from many different groups, like the Tableeghees, the Naqshabaandees, and other Soofee groups. While they claim that they are Ahlus-Sunnah, they are actually people of innovation far from the Sunnah.
[2] the meaning of Soorah An-Nahl (16):43
[3] From an authentic hadeeth collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and others. Al-Albaanee discusses its different chains and wordings in Silsilatul-Ahaadeethis-Saheehah(203-204).
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB040, dated 1423/8/17. NOTE: His answer has been slightly abridged in places for clarity.
| What is your position on someone who says: Whoever calls himself a salafee is giving himself a tazkiyah? | by Nasrin for everyone |
Shaykh 'Ubayd al-Jaabiree of al-Madeenah on those who say that referring to oneself as a Salafee is a self-tazkiyah
QUESTION
What is your position on someone who says, "Whoever calls himself a salafee is giving himself a tazkiyah (ie. ascribing purity to himself); thus it is obligatory upon a person of the Sunnah, if he is asked about this, to say (only): 'I am upon the manhaj of the Salaf'"?
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [audio in 'Arabic only ]
This is a form of playing with words. The followers of Al-Ikhwaan Al-Muslimoon openly claim Ikhwaaniyyah (ie. they call themselvesikhwaanees), the followers of Jamaa'ah At-Tableegh openly claimTableeghiyyah (ie. they call themselves tableeghees), and so forth.
So then why would a Salafee hide his Salafiyyah? And I have just previously mentioned that Shaykh Al-Islaam Ibn Taymiyyah relayed that there exists ijmaa' (scholarly consensus), and I have referred you to its source. [1]
FOOTNOTES
[1] Shaykh Al-Islaam Ibn Taymiyyah stated, "There is no blame on the one who openly manifests the math-hab of the Salaf, ascribes himself to it, and takes honour in it. Rather, that must be accepted from him due to the agreement (of the scholars). For verily the math-hab of the Salaf is nothing but Truth..." [Majmoo' Al-Fataawaa,4/149]
SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ002 - click here for audio ]
| What is your advice to those who do not want to accept the scholars' criticisms and warnings about people involved in da'wah? | by Nasrin for everyone |
QUESTION
What is your advice for the common Muslims of the West who hear about the scholars criticizing people involved in da'wah, and they do not accept this criticism, saying, "We know these callers, and we have never met those scholars. So how can we leave those we have known for years for the statements of those we never met?"
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
The principle in this kind of affair is that the report of a trusted person is to be accepted. So if a statement from one of the scholars of the Salaf reaches us, clarifying the situation of a person, that he had some problems, then it is binding on the one who hears such a statement to receive and accept the report of that trustworthy person. This is the case so long as nothing comes to contradict or disprove the criticism or show that the criticism was out of place.
For example, if a scholar's criticism of someone reaches us, then it is binding on us to accept this statement of criticism about such a person from that scholar, and it is to be relied upon. And if you find another scholar praising that individual, then the principle is that the criticism takes precedence over the praise, so long as the one who praised the individual has not come with a clear explanation of the other scholar's criticism, disproving it and nullifying it clearly. In this case, we go by the statement of the scholar who praised the individual.
In any case other than this, then the principle is that we must accept and rely upon the statements of a trustworthy scholar, especially when his criticism is detailed, explaining the reason for such criticism along with the proofs that necessitated the criticism of that individual. And when this kind of report reaches the people, they have no alternative except to take it.
I will give you an example to help clarify this. Imagine if we did not accept the reports of the imaams of Hadeeth with regards to the narrators of hadeeth, their criticism and praise of them. Could the authentic narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam) be distinguished from the unauthentic ones? The answer: No, we would not be able to distinguish, since we would not be relying on the very factor that allows us to distinguish thesaheeh from the dha'eef, the statements of the scholars about the narrators that conveyed the narrations to us.
Similarly, in this day and time, the scholars continue to convey what they have witnessed and know about situations of different individuals. This testimony is considered either jarh or ta'deel.Ta'deel means statements that encourage us to take knowledge from them, and jarh means criticism that prevents us from doing so, and obliges us to warn the people against them, and Allaah knows best.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB002, dated 1423/6/25.
| What advice can be offered to the Muslim men who are so busy with affairs of da'wah that they neglect the rights of their families? | by Nasrin for everyone |
QUESTION
What advice can be offered to the Muslim men who seek knowledge at Islaamic centers, get involved in various affairs ofda'wah, and then socialize with the brothers (at the masjid and elsewhere), while neglecting their families' rights in the process? Their families suffer due to their absence and neglect. Aren't they able to study and also work to provide for their families?
Since I know many brothers in this situation, I thought many people would benefit from any advice you have to offer.
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
( Click here to listen to his answer in 'Arabic )
( Click here to listen to his answer in 'Arabic )
The Messenger (sallallaahu 'alayhe wa sallam) said,
"Verily your wife has a right over you, and verily your guest has a right over you, and verily your body has a right over you..." [1]
So based on this, I say that providing for one's family, spending on them, and tending to their affairs, are all obligations without doubt. A man's involvement in affairs of da'wah is part of a group responsibility, something recommended. If others are establishing this duty, then he is not obliged to be involved.
Without a doubt, a man's taking care of his individual obligations has more of a right than his taking care of recommended things, or things that others are handling sufficiently.
So if there is a conflict between the obligations related to his children, wife, guests, or his own self, and the general benefit of being involved in affairs of da'wah, then I say - No! Taking care of your obligations related to your wife and children, your guests, your household, and your own self must be given priority over your involvement in affairs of da'wah, because these things are obligations, while your involvement in affairs of da'wah is recommended so long as the da'wah is not totally dependent upon you and there are others who are taking care of it.
Therefore, you are falling into sin by neglecting the rights of your family! And you do not have the right to justify this and say that you are busy with affairs of da'wah, since this is not something that excuses you and makes you free of sin in this case. You are falling short by taking this route.
Look to the example of the Messenger of Allaah (sallallaahu 'alayhe wa sallam)! He used to establish the obligatory affairs of da'wah, calling to the Way of Allaah, the Glorified and Exalted. With this, 'Aa'ishah (may Allaah be pleased with her) said, "The Messenger (sallallaahu 'alayhe wa sallam) used to be in the service of his family. When he heard the athaan, he left for the prayer as if he did not even know us." [2]
She also mentioned that he used to bring water to the family, milk the goats, etc. He used to take care of the affairs that were needed in his household, things needed by his wives. And the Messenger of Allaah was our role model and example.
So did the Messenger (sallallaahu 'alayhe wa sallam) fail to tend to his wives' affairs? Did the Messenger (sallallaahu 'alayhe wa sallam) neglect his other obligations because of his involvement inda'wah, and he was the Messenger!? Of course, the answer is no.
Likewise, anyone who wants to call to the Way of Allaah, the Mighty and Majestic, he must first take care of his own individual responsibilities. Then, after that, he can involve himself in recommended affairs.
But to do as some of the brothers do, may Allaah guide them to the Straight Path, they leave their families and dependents, fall short in taking care of the affairs of their households, some of them on the border of total poverty, not working to make money for their families, not seeking any provisions for their families, thinking that he is doing all of this for the sake of da'wah, this is ignorance, no doubt, a serious form of neglect, and a contradiction to the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam).
And we do not know anything from the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), nor from the Sunnah of the Companions (may Allaah be pleased with them), nor from the Sunnah of the righteous successors or other than them, that they used to behave in this way.
Look at Aboo Bakr As-Siddeeq, Ameer Al-Mu'mineen of his time (after the death of the Messenger sallallaahu 'alayhe wa sallam)! He used to go out and make money and he was the leader of the Muslims! So it was said to him, "O Ameer Al-Mu'mineen! If you would only sit in your house..."
He replied, "Then who will take care of my family? Who will make money for their needs?" So the Companions then got together and agreed that they must provide for Aboo Bakr from the Muslim treasury.
Aboo Bakr, the khaleefah, did not see it possible for him to sit and not provide for his family, and he was the leader of the believers! So then what about other than him from the average Muslims, from those who involve themselves in affairs of da'wah?
No doubt, this (neglect) is a contradiction of the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam) and the Sunnah of the Companions (may Allaah be pleased with them), and it is very unfortunate to find so many families neglected for this reason.
More unfortunately, many parents do not want to marry their daughters to young men who are adhering to the Religion and seem righteous, fearing that they may neglect them like this. All of this, in reality, is a result of people's poor understanding of the affairs of da'wah and misunderstandings about the Religion.
I am amazed by some people who involve themselves in da'wah, and they do not properly understand affairs like this one. I say: Rather he is in need of someone to give him da'wah and to teach him the Sunnah before he teaches the people!
Begin with your own self, prohibit it from its evil;
And when it ceases, then you are a wise one.
And when it ceases, then you are a wise one.
FOOTNOTES
[1] Saheeh Al-Bukhaaree #1975 (4/275 of Fat-hul-Baaree) andSaheeh Muslim #2722 (4/283 of Sharh An-Nawawee)
[2] Saheeh Al-Bukhaaree #676 (2/201 of Fat-hul-Baaree) without the phrase "as if he did not even know us."
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB038, dated 1423/8/17.
| What are some things that will keep a person firm upon Salafiyyah and distant from the paths of misguidance? | by Nasrin for everyone |
Remaining Firm Upon Salafiyyah
QUESTION
What are some things that will keep a person firm upon Salafiyyah and distant from the paths of misguidance?
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [audio in 'Arabic only ]
There are a number of affairs that will help someone in this. From them:
[1] Staying close to the people of knowledge, those who are known for:
[a] their capabilities;
[b] being foremost in virtues;
[c] being well versed in knowledge;
[d] their strength in (knowledge of) the Sunnah;
[e] their adherence to it;
[f] their harshness against the people of desires.
It is suitable that they are the ones to take (knowledge) from, the knowledge that is paired with wisdom.
[2] Staying distant from the people of innovation and desires, keeping away from their gatherings, and not subjecting oneself to their debating and argumentation.
[3] Reading the books authored by the Salaf, reading them with the scholars if that is possible. If that is not possible, then asking about the phrases or subjects which are difficult to understand within these Salafee books, asking the people of knowledge about them, so they can clarify any misunderstandings one encounters.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ004 - click here for audio ]
| ‘Alaa Fahim as Salaaf us Saalih | by Nasrin for everyone |
Shaykhul-Islaam Ibn Taymiyyah (d.728H) (rahimahullah) said
[al-Fataawaa (4/149)]“There is no blame upon the one who makes apparent the manhaj of the Salaf and affiliates himself with it and ascribes himself to it. Rather, it is obligatory to accept that from him by agreement. Since the madhhab of the Salaf is nothing, except the Truth.”
Abdullaah ibn Umar (Radiallaahu’Anhu) states,
“Every innovation is misguidance, even if the people regard it as good.”[ad-Daarimee]
Imaam Abu Haneefah (d. 150H) (rahimahullah) said:
“Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation”[Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
Imaam adh-Dhahabee (d.748H) (rahimahullaah) said:
“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘irnul-kalaam (innovated speech and rhetorics). I say: No person should ever enter into ‘ilmul-kalaam, nor argumentation. Rather, he should be Salafee (a follower of the Salaf).”[Siyar 16/457]
Imaam al-Asbahaanee (d.535H) (rahimahullaah) said:
“The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.”[Al-Hujjah fee Bayaanil Mahajjah 1/364]
Imaam Ibn al-Qayyim (rahimahullah) said:
“The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear.”[Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].
Abdullaah ibn Mas’ood (Radhiyallaahu ‘anhu) said:
“The Jamaa’ah is what accords to the truth, even if you are alone.”[Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah of al-Laalikaee].
Imaam al-Awzaa’ee (rahimahullah) said:
Stick to the example of those who came before you (Salafus Saalih), even if the people reject you. And beware of the opinions of men, even if they beautify it for you with their speech.[Reported by Khateebul Baghdaadee in Sharaf As'haabil Hadeeth and others]
Imaam Abu Haneefah (d. 150H) (rahimahullah) said:
When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sal-Allaahu `alayhe wa sallam), then ignore my saying.Imaam Maalik (d. 179H) (rahimahullah) said:
[Reported by Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."]
There is no one after the Prophet (sallallaahu ’alayhi wa sallam), except that you can take his saying or leave it, with the exception of the Prophet (sallallaahu ’alayhi wa sallam).[Related by Ibn ’Abdul-Haadee in Irshaadus-Saalik (227/l) who declared it Saheeh.]
Imaam Shurayh al-Qaadee (d.80H) (rahimahullah) said:
“Verily, the Sunnah has preceded your qiyaas (analogical deduction), so follow and do not innovate.”[Related by ad-Daarimee (1/66) and by al-Baghawee in Sharhus-Sunnah (1/216).]
Imaam Ibraaheem bin Maysarah (d.132H) (rahimahullah) said:
“Whoever honours an innovator has aided in the destruction of Islam.”[Reported by al-Laalikaa'ee in Sharh Usool I'tiqaad (1/139)]
Imaam Ahmad bin Hanbal (rahimahullah) said:
“The graves of sinners from the People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The sinners among Ahlus-Sunnah are the Friends of Allaah, while the pious among Ahlul-Bid’ah are the Enemies of Allaah.”[Reported in Tabaqaat al-Hanaabilah (1/184)]
Imaam Abul-Aaliyah (d.90H) (rahimahullah) said:
“Learn Islaam. Then when you have learnt Islaam, do not turn away from it to the right or the left. But be upon the Straight Path and upon the Sunnah of your Prophet (sallallaahu ‘alayhi wa sallam) and that which his Companions were upon…and beware of these innovations because they cause enmity and hatred amongst you. But stick to the original state of affairs which was their before they divided.” So ‘Aasim said: I related this to al-Hasan al-Basree, so he said: “He has given you sincere advice and has told you the truth.”[Reported by Ibn Battaah in al-Ibaanah (no.136)]
Imaam al-Awzaa’ee (rahimahullah) said,
“Patiently restrict yourselves to the sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you.”[ash-Sharee'ah pg. 58]
| Inviting non-Muslims to the Eid | by Nasrin for everyone |
| Inviting non-Muslims to the Eid | |
| - Shaykh Saalih ibn Muhammad al-Luhaydaan | |
| Reference: | Refer to attached audio file |
| Category: | Contemporary Issues |
| Oh noble Shaykh (may Allah preserve you), this question is from a group of brothers living in the West. Many of our scholars have given fatawaa stating the permissibly of non-Muslims entering the masjid when there is a benefit. From amongst those scholars were Bin Baz, Al-Albaani, al-Uthaymeen, (may Allah have mercy on them), and it is also the fatwa of The Permanent Committee [for Islamic Research and Verdicts]. As for the Eid prayer, it will be performed in a public park with permission granted by the local government; thus, it is quite possible that local and security officials will attend [i.e. you cannot prevent someone from coming to a public park]. In fact, we would like to invite some of these officials so that they can witness the excellence of Islam, listen to its virtues, and understand its rejection of extremism, terrorism and other accusations made through the media. This is especially important since we live under a non-Muslim government and these relationships will help repel evil directed towards Islam and the Muslims. So, we would like some advice from you as it relates to this affair. May Allah reward you with good. | |
| Sheikh Salih ibn Muhammad Al-Luhaydan (may Allah preserve him) responded by saying: “Firstly, the only Masjid that is not permissible for the non-Muslims to enter is al-Masjid al-Haram (i.e. Makkah). As for any other masjid, there is no text (i.e. Qur’an or Sunnah) which prevents a non-Muslim , whether Christian, Jew or Idolater, from entering the masjid for the purpose of hearing the message of Islam. So the only masjid [that they cannot enter] is al-Masjid al-Haram, as Allah mentioned: “Verily the Mushrikun (i.e. polytheists) are impure so let them not come near Masjid al Haram after this year…” (9:28) As for any other masjid, then there is leeway in this issue, [especially] if there is a possibility for them to listen to the message of Islam. Allah says:“If one of the Mushrikun seeks your protection, then grant him protection so that he may hear the words of Allah” (9:6) Listening to the message of Islam and clarifying that the religion of Islam is one of mercy and gentleness, one that calls to the servitude of Allah alone and strictly prohibits the worship of human beings - there is no doubt that this will be a cause for the guidance of these people. And I don’t think that anyone from the scholars who are firmly grounded in knowledge would say that it is impermissible for the non-Muslims to enter into the Masjid.The Questioner said: “No. O noble sheikh, what they are saying is that 'calling the government officials who are non-Muslims is not from our way (i.e. manhaj)' and the likes of this type of speech.” The Sheikh responded by saying: “The Prophet directed his da’wah towards the kings of the earth. He sent messengers to call them to Islam. He sent a messenger to the King of Rome, another to the King of Persia, another to the Emperor of Egypt, and he also sent messengers to the King of Ethiopia; and Allah says to you: “Indeed you have in the Messenger of Allah a good example to follow…” (33:21) So if it is possible to call the leaders and government officials to the religion of Islam, then this is a benefit for them as well as benefit to the call (i.e. da’wah) to Allah’s religion. | |
| Translator: | Tahir Wyatt, Abu Abdur-Razzaaq |
| Date Published: | Friday, 10 September 2010 |
| Date Printed: | Friday, 10 September 2010 at 15:25:25 |
| Printed From: | http://www.madeenah.com/article.cfm?id=1284 |
| What are the legislative regulations for the matter of distinguishing between the Sunnah and the innovation | by Nasrin for everyone |
Q. What are the legislative regulations for the matter of distinguishing between the Sunnah and the innovation?
A. The legislative regulations for the matter of distinguishing between the Sunnah and the innovation is that which Allaah said:
فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ
"Therefore if you differ in anything return it back to Allaah and the messenger" (Soorah an-Nisaa: 59)
وَمَا ٱخۡتَلَفۡتُمۡ فِيهِ مِن شَىۡءٍ۬ فَحُكۡمُهُ ۥۤ إِلَى ٱللَّهِۚ
"and whatever you differ in then its ruling is to returned back to Allaah (for judgment)" (Soorh ash-Shoorah: 10)
Therefore we judge this matter of innovation or the Sunnah (by looking to see) is it taken from the book of Allaah The Most High or from the Sunnah of the Messenger of Allaah (sallallaahu alayhi wa sallam)?
If it is taken from the book of Allaah or from the Sunnah of the Messenger of Allaah (sallallaahu alayhi wa sallam) then we accept it with pleasure. However if it comes outwardly opposing te book of Allaah and the Sunnah of the Messenger (sallallaahu alayhi wa sallam) of Allaah and scholars have opposed it and clarified that it is a misguided innovation, then indeed this is the decisive factor between what is the Sunnah and that which is innovation.
You will find the evidences for the Sunnah and that which is a testimony for it from the book of Allaah, the Sunnah of the Messenger (sallallaahu alayhi wa sallam) and from the stances of Salaf (may Allaah be pleased with them).
Allaah The Most High has said:
أَمۡ لَهُمۡ شُرَڪَـٰٓؤُاْ شَرَعُواْ لَهُم مِّنَ ٱلدِّينِ مَا لَمۡ يَأۡذَنۢ بِهِ ٱللَّهُۚ
"Or do they have for them partners that have legislated for them from the religion that which Allaah has given no permission for" (Soorah ash-Shoorah: 21).
The Messenger of Allaah (sallallaahu alayhi wa sallam) said:
"Whoever introduces something into this affair ours that's ot from it, it is rejected" (Bukhaaree and Muslim).
Taken from the Fataawa of the Noble Shaykh Rabee ibn Haadee al-Madkhalee Vol. 1/2 (al-Muqaddimah/al-Aqeedah) Pg. 149.
Bro. Abu Yusuf Khaleefah
http://31097.multiply.com/journal/item/45/Question_Posed_To_The_Noble_Shaykh_Rabee_ibn_Haadee_al-Madkhalee_may_Allaah_preserve_him
A. The legislative regulations for the matter of distinguishing between the Sunnah and the innovation is that which Allaah said:
فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ
"Therefore if you differ in anything return it back to Allaah and the messenger" (Soorah an-Nisaa: 59)
وَمَا ٱخۡتَلَفۡتُمۡ فِيهِ مِن شَىۡءٍ۬ فَحُكۡمُهُ ۥۤ إِلَى ٱللَّهِۚ
"and whatever you differ in then its ruling is to returned back to Allaah (for judgment)" (Soorh ash-Shoorah: 10)
Therefore we judge this matter of innovation or the Sunnah (by looking to see) is it taken from the book of Allaah The Most High or from the Sunnah of the Messenger of Allaah (sallallaahu alayhi wa sallam)?
If it is taken from the book of Allaah or from the Sunnah of the Messenger of Allaah (sallallaahu alayhi wa sallam) then we accept it with pleasure. However if it comes outwardly opposing te book of Allaah and the Sunnah of the Messenger (sallallaahu alayhi wa sallam) of Allaah and scholars have opposed it and clarified that it is a misguided innovation, then indeed this is the decisive factor between what is the Sunnah and that which is innovation.
You will find the evidences for the Sunnah and that which is a testimony for it from the book of Allaah, the Sunnah of the Messenger (sallallaahu alayhi wa sallam) and from the stances of Salaf (may Allaah be pleased with them).
Allaah The Most High has said:
أَمۡ لَهُمۡ شُرَڪَـٰٓؤُاْ شَرَعُواْ لَهُم مِّنَ ٱلدِّينِ مَا لَمۡ يَأۡذَنۢ بِهِ ٱللَّهُۚ
"Or do they have for them partners that have legislated for them from the religion that which Allaah has given no permission for" (Soorah ash-Shoorah: 21).
The Messenger of Allaah (sallallaahu alayhi wa sallam) said:
"Whoever introduces something into this affair ours that's ot from it, it is rejected" (Bukhaaree and Muslim).
Taken from the Fataawa of the Noble Shaykh Rabee ibn Haadee al-Madkhalee Vol. 1/2 (al-Muqaddimah/al-Aqeedah) Pg. 149.
Bro. Abu Yusuf Khaleefah
http://31097.multiply.com/journal/item/45/Question_Posed_To_The_Noble_Shaykh_Rabee_ibn_Haadee_al-Madkhalee_may_Allaah_preserve_him
| How to Distinguish the True Followers of Quran & Sunnah from the False Claimants | by Nasrin for everyone |
| How to Distinguish the True Followers of Quran & Sunnah from the False Claimants | for everyone |
Answer by Allaamah Dr. Saalih al-Fawzaan:-
Following the Salaf, following the Salaf. If he's a follower of the Salaf, then he is a follower of theKitaab. And if he opposes the Salaf, then he opposes the Kitaab. So, the scale is the Salafus-Saalih.
For the audio with english sub-titles of the above Q&A plz. click here.
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