 | Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them? | by Nissho for everyone |
1 Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them?
A question posed to The Carrier of the flag of Jarh wa Ta’deel The Noble Shaikh Shaikh Rabee’ Bin Haadee Al Madkhalee (May Allah preserve him)
Source www.Sahab.net
Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee
Question: (Is it correct for) a caller to Allah (a daa’ee) who is upon the Minhaj(Methodology) of the Salaf, to mix from time to time with a partisan (i.e. Hizbee) group from the Hizbees with the intention of learning their mistakes, secrets, secret affairs and corrupt ideologies (in order) to then free himself from them and make clear to the (Islaamic) Nation the mistakes (of these Hizbee groups) so that they may be warned from them?
Answer: By Allah I say, O my brother, it is sufficient for you that those Hizbee groups that you mix with have already spread their misguided ideologies and that the ‘Ulamah have already refuted them; do not expose (and open) yourself up to lost! Verily, many people have entered into them for this same exact reason which after some time resulted in them being engulfed and swept away by the matter and (subsequently) finished. So the Believer must beware and cautious. The Salaf did not mix with the Jahmiyyah, the Mu’tazilah, nor the Khawaarij in order to rectify them! Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them?
Therefore it is upon you to be upon the way of the Salaf, may Allah bless you. Evil sittings and keeping evil company will harm you. The example of the righteous sitting and the evil sitting is like the example of the merchant of fine perfumes and the ironsmith. The merchant of fine perfumes may give you a gift, or you will find with him a good smell, or you may purchase some perfume from him. As for the ironsmith, he will either burn your garment and/or you will find from him a disgusting odor.
So it is upon you O my brothers, to sit with those who are righteous, the people of piety, those who abstain from matters/things out of fear of falling into that which is forbidden, those who are abstentious from worldly affairs and/or that which does not benefit them, and those whohave respect for the Sunnah (i.e. those who are upon the Sunnah).
These are the righteous sittings and gatherings. Beware of (and stay away from) the sitting with the people of desires, for verily they have with them misconceptions. It is possible that they may gradually allure and temp you. One may say to you, “enter amongst them and rectify them from the inside”, but they almost never rectify themselves except for that and he whom Allah wills.
Or do you think that you will learn about them (by doing what you have mentioned)?! This is not the way of Islaam; Islaam does not support this, may Allah bless you. I advise you not to mix with them no matter the excuse. This is because their evil has already been widespread,publicized and known about until it has reached the level of explosions, destruction and devastation. I have already written and refuted Sayid Qutub as well as the Ikhwaan (i.e. the Muslim Brotherhood). (In fact) they themselves has already written, made clear (and illustrated their corrupt ideas) in their own books, while they perceive not. You have been sufficed O my brother. By Allah, (this is the case) except if there is a Salafy scholar who embarks upon giving da’wah to one whom he hopes will accept the truth, then this is for him, and ok for him (the Salafy SCHOLAR). Rather, it is incumbent upon him to give him da’wah and to clarify to him the truth. As for the Salafy who is weak in his knowledge and personality, then it is upon him to stay far away from them so that he may protect and keep safe what he has with him from the truth, and there is nothing comparable to safety.
http://www.assalafi.com/Articles/Manhaj/IsitcorrectforaSalafyDaa%27ee.pdf | Respecting the Status of the Scholars | by Nissho for everyone |
Respecting the Status of the Scholars
Indeed, Islaam has given knowledge and the scholars great importance, and it has given them a lofty and great position. Allaah says: "Allaah will raise those who believe amongst you and those who were given knowledge many levels." Thus Allaah has made it clear in this verse that the scholars will be raised from among the Ummah over the rest of the people, and also that they will be many levels over the ranks of others.
How can this not be true when they are the ones who fear Allaah and declare their loyalty to Him? Allaah says: "Only those who fear Allaah among His servants are the scholars." So the scholars - who are well-versed in knowledge and hard-working - they are the ones who truly fear Allaah based on Allaah's bearing witness to that for them. And whoever does not fear Allaah then he is not a scholar, even if he receives the greatest of testimony and achieves the highest levels of knowledge.
Since the need for knowledge is intense, even in the darkest periods of ignorance (i.e. the Days of Ignorance) Allaah began with knowledge first. This was even though (at that time) the need for calling the people to good manners and virtues was more required and necessary. Allaah says: "Recite in the name of your Lord who created - created man from a clinging substance. Recite and your Lord is Most Generous - who taught by the pen. He taught man that which he knew not." So due to the honorable position of knowledge, Allaah began with it first. And because it is the foundation for good virtues and the source for good characteristics, Allaah started His revelation with it.
The source for mankind's rectification is through knowledge. So therefore, knowledge is the means for the initial rectification. Allaah says: "He is the One who sent to the unlettered people (non-People of the Book) a messenger from amongst themselves reciting unto them His verses, purifying them and teaching them the Book (i.e. the Qur'aan) and the Wisdom (i.e. the Sunnah) - Although before that they were in clear error."
Allaah has given blessing to His servants through knowledge, indicating the greatness of this blessing. Allaah says: "And Allaah extracted you from the wombs of your mothers while you knew nothing, and He made for you hearing and vision and hearts, so that you may be grateful."
Allaah has made the scholars witnesses on the earth testifying to His Tawheed (Oneness) and His Worship. Allaah says: "Allaah bears witness that there is no deity worthy of worship except Him and (so do) the angels and those who have knowledge. (He is always) maintaining (the Creation) in justice. There is no deity worthy of worship except Him, the All-Mighty, the All-Wise." So Allaah begins with Himself and then seconds that testimony with His angels and adds the third testimony of the people of knowledge from His creation.
And Allaah clarifies that being brought up and nurtured upon Allaah's way can only be achieved through teaching and educating, both of which must be according to the correct methodology. Allaah says: "But be righteous scholars because of what you have taught of the Scripture and because of what you have studied."
Allaah has made the scholars the successors of Allaah's messengers and inheritors of His prophets. The Prophet (sallallaahu 'alayhi wa sallam) said: "The scholars are the inheritors of the Prophets. And indeed the prophets do not leave behind any dinaar or dirham for inheritance. They only leave behind knowledge to be inherited, so whosoever takes hold of it, he has taken hold of an abundant portion (of their inheritance)."
Obeying them in that which they attain from the truth is obligatory because they are the leaders with regard to the Religion. Allaah commanded us to obey them after having commanded us to obey Him and His Messenger. Allaah says: "Obey Allaah and obey the messenger and those in authority amongst you."
And the Messenger of Allaah (sallallaahu 'alayhi wa sallam) commanded to respect and honor the scholars, as He (sallallaahu 'alayhi wa sallam) said: "He is not from among us who does not know the worth (i.e. importance) of our scholar."
So it is an obligation on the Ummah to respect the status of the scholars and to give them precedence, and to refrain from their mistakes, errors and incorrect scholarly deductions. And even if their errors are many, then that does not detract from their status and rank. Nor do they provide justification for anyone to insult them or speak ill of them or to be insolent with them. This is since, the Mujtahid (a scholar who makes a ruling from the Qur'aan and Sunnah) is rewarded whether he is correct or makes a mistake in his ruling. And Allaah will not hold the ummah accountable for the mistakes of the scholars for,"Every man will have his saying taken or rejected except for the Prophet (sallallaahu 'alayhi wa sallam)" as Imaam Maalik said. But the refutation must be done with manners, gentleness, sincerity and love, not with defamation, slandering, cursing, pronouncing someone a kaafir (non-believer) and disparagement, as none of these are from etiquettes of the Muslims.
And indeed there has appeared in these times a new phenomenon - a people who have no concern or goal except to criticize and belittle the scholars, incite hatred for them and call the people away from them. So they accuse them of treachery and of being ignorant of the current affair! And they accuse them of being puppets of the leaders! And they accuse them of not having any knowledge except for the matters of menstruation and postpartum bleeding! All of this is done to step on the backs of the scholars and so that they can turn the people's faces away from them and towards theirs!!
Don't these people know that from the signs of the people of innovation is their attacking of the people of knowledge - the real workers and educators that the Ummah did not witness of them anything except good?
So these people have exhausted, may Allaah rectify them, every possible means to attack our scholars - whether from upon the mimbar or in books and tapes. And they have brought about fitan (tribulations and turmoil) for the ummah, of which the Muslims are not capable to of extinguishing or suppressing.
May Allah have mercy on al-Haafidh Ibn Asaakir who said: "The flesh of the scholars is poisonous. And Allaah's way in humiliating these people is well-known. And whoever reaches the scholars by defaming them, Allaah will test him by causing his heart to die."
And indeed not listening to the instructions of the scholars and their advice, especially in the important issues, will result in problems, destruction, extremism and deviation. And history is the best teacher of this in the past and present.
So will the Ummah acknowledge and realize the position of our sincere and hard-working scholars in order that they may take it by the hand and guide it to the Straight Path? And that is not difficult for Allaah.
Source: Al-Asaalah Magazine
http://www.freewebs.com/ahlussunnah/alasaalahrespect.htm
Indeed, Islaam has given knowledge and the scholars great importance, and it has given them a lofty and great position. Allaah says: "Allaah will raise those who believe amongst you and those who were given knowledge many levels." Thus Allaah has made it clear in this verse that the scholars will be raised from among the Ummah over the rest of the people, and also that they will be many levels over the ranks of others.
How can this not be true when they are the ones who fear Allaah and declare their loyalty to Him? Allaah says: "Only those who fear Allaah among His servants are the scholars." So the scholars - who are well-versed in knowledge and hard-working - they are the ones who truly fear Allaah based on Allaah's bearing witness to that for them. And whoever does not fear Allaah then he is not a scholar, even if he receives the greatest of testimony and achieves the highest levels of knowledge.
Since the need for knowledge is intense, even in the darkest periods of ignorance (i.e. the Days of Ignorance) Allaah began with knowledge first. This was even though (at that time) the need for calling the people to good manners and virtues was more required and necessary. Allaah says: "Recite in the name of your Lord who created - created man from a clinging substance. Recite and your Lord is Most Generous - who taught by the pen. He taught man that which he knew not." So due to the honorable position of knowledge, Allaah began with it first. And because it is the foundation for good virtues and the source for good characteristics, Allaah started His revelation with it.
The source for mankind's rectification is through knowledge. So therefore, knowledge is the means for the initial rectification. Allaah says: "He is the One who sent to the unlettered people (non-People of the Book) a messenger from amongst themselves reciting unto them His verses, purifying them and teaching them the Book (i.e. the Qur'aan) and the Wisdom (i.e. the Sunnah) - Although before that they were in clear error."
Allaah has given blessing to His servants through knowledge, indicating the greatness of this blessing. Allaah says: "And Allaah extracted you from the wombs of your mothers while you knew nothing, and He made for you hearing and vision and hearts, so that you may be grateful."
Allaah has made the scholars witnesses on the earth testifying to His Tawheed (Oneness) and His Worship. Allaah says: "Allaah bears witness that there is no deity worthy of worship except Him and (so do) the angels and those who have knowledge. (He is always) maintaining (the Creation) in justice. There is no deity worthy of worship except Him, the All-Mighty, the All-Wise." So Allaah begins with Himself and then seconds that testimony with His angels and adds the third testimony of the people of knowledge from His creation.
And Allaah clarifies that being brought up and nurtured upon Allaah's way can only be achieved through teaching and educating, both of which must be according to the correct methodology. Allaah says: "But be righteous scholars because of what you have taught of the Scripture and because of what you have studied."
Allaah has made the scholars the successors of Allaah's messengers and inheritors of His prophets. The Prophet (sallallaahu 'alayhi wa sallam) said: "The scholars are the inheritors of the Prophets. And indeed the prophets do not leave behind any dinaar or dirham for inheritance. They only leave behind knowledge to be inherited, so whosoever takes hold of it, he has taken hold of an abundant portion (of their inheritance)."
Obeying them in that which they attain from the truth is obligatory because they are the leaders with regard to the Religion. Allaah commanded us to obey them after having commanded us to obey Him and His Messenger. Allaah says: "Obey Allaah and obey the messenger and those in authority amongst you."
And the Messenger of Allaah (sallallaahu 'alayhi wa sallam) commanded to respect and honor the scholars, as He (sallallaahu 'alayhi wa sallam) said: "He is not from among us who does not know the worth (i.e. importance) of our scholar."
So it is an obligation on the Ummah to respect the status of the scholars and to give them precedence, and to refrain from their mistakes, errors and incorrect scholarly deductions. And even if their errors are many, then that does not detract from their status and rank. Nor do they provide justification for anyone to insult them or speak ill of them or to be insolent with them. This is since, the Mujtahid (a scholar who makes a ruling from the Qur'aan and Sunnah) is rewarded whether he is correct or makes a mistake in his ruling. And Allaah will not hold the ummah accountable for the mistakes of the scholars for,"Every man will have his saying taken or rejected except for the Prophet (sallallaahu 'alayhi wa sallam)" as Imaam Maalik said. But the refutation must be done with manners, gentleness, sincerity and love, not with defamation, slandering, cursing, pronouncing someone a kaafir (non-believer) and disparagement, as none of these are from etiquettes of the Muslims.
And indeed there has appeared in these times a new phenomenon - a people who have no concern or goal except to criticize and belittle the scholars, incite hatred for them and call the people away from them. So they accuse them of treachery and of being ignorant of the current affair! And they accuse them of being puppets of the leaders! And they accuse them of not having any knowledge except for the matters of menstruation and postpartum bleeding! All of this is done to step on the backs of the scholars and so that they can turn the people's faces away from them and towards theirs!!
Don't these people know that from the signs of the people of innovation is their attacking of the people of knowledge - the real workers and educators that the Ummah did not witness of them anything except good?
So these people have exhausted, may Allaah rectify them, every possible means to attack our scholars - whether from upon the mimbar or in books and tapes. And they have brought about fitan (tribulations and turmoil) for the ummah, of which the Muslims are not capable to of extinguishing or suppressing.
May Allah have mercy on al-Haafidh Ibn Asaakir who said: "The flesh of the scholars is poisonous. And Allaah's way in humiliating these people is well-known. And whoever reaches the scholars by defaming them, Allaah will test him by causing his heart to die."
And indeed not listening to the instructions of the scholars and their advice, especially in the important issues, will result in problems, destruction, extremism and deviation. And history is the best teacher of this in the past and present.
So will the Ummah acknowledge and realize the position of our sincere and hard-working scholars in order that they may take it by the hand and guide it to the Straight Path? And that is not difficult for Allaah.
Source: Al-Asaalah Magazine
http://www.freewebs.com/ahlussunnah/alasaalahrespect.htm
| Dealing with the people of Innovations – Part 2 | by Nissho for everyone |
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| A Word of Advice to the Salafees | by Nissho for everyone |
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| “Can we take knowledge from someone whose manhaj is not correct?” | by Nissho for everyone |
Answered by Shaikh Rabee` Ibn Haadee Al-Madkhalee (Hafidhahullaah)
“For the student of knowledge who seeks Allaah and the hereafter, let him be sincere towards Allaah in seeking knowledge. Let him choose the scholar or scholars who are the most knowledgeable, the safest ones (to take from) and the most pious, the one or ones that propose to him the true knowledge: The knowledge that came with the Prophet, the Qur’an, the Sunnah and what they entail as belief, practice and authentic way as well as a good and elevated Islamic behavior and everything that is similar to that.
You should not rush and go seek knowledge under any old body, the Prophet (sallAllaahu `alaihi wa sallam) explained the example of the good and bad companion: they are like the oil seller and the blacksmith. The oil seller either gives you some (oil) as a gift or you buy some from him or you find a nice smell. As for the blacksmith either he burns you or you can not escape from his smoke and harm.
If you stay with the innovators and the people of desires and you take knowledge from them, then it is obligatory that some harm will come out of that and it will affect your belief (`aqeedah), your religion, your methodology (manhaj) and your faith. Try your best to stay away from the one who has a corrupted belief and manhaj, except in case of dire necessity and with conditions: That he does not call to his manhaj, his group and his belief. And if he calls to one of these three things it is then better for the Muslim to stay upon the fitrah, even if he stays ignorant. This is much better for him instead of having his creed corrupted by these people or by way of those similar to them.
We can take example from the behavior of our pious predecessors regarding the people of innovation and desires. The pious predecessors did not report ahadeeth of the messenger of Allaah (sallAllaahu `alaihi wa sallam) by way of them, nor would they take knowledge from those who call to innovation. And they would not sit with them and they would cut all relationship with them. They would warn against those who call to innovation. Otherwise there were also those who were tested and affected by some innovations but they were known for their truthfulness, their sincerity and their piety.
They would not call to their innovations. From those the (pious) predecessors took and reported some ahadeeth. But these days the people of innovation dot not give any importance to the narration of the ahadeeth, so now we can do without them and not trust them in the matters of creed and the other fields (of knowledge). We must then do without them except if a person does not call to his innovation or his fitnah. You can take the Arabic language from him, as there is no harm in that, but you do not take the `Aqeedah (creed) (from him).”
Originally translated by ‘AbdAllaah At-Tantany (Dhul Qi’da 1418h)
(Rendered into English by Masjid Abu Bakr As-Siddiq (formerly named Masjid As-Salafis-Saalih) , Atlanta , Ga U.S.A. )
Note: This article was originally translated into French from the Arabic by ‘AbdAllaah At-Tantany for www.al.baida. online.fr and then from French to English by us.
We asked our noble Shaikh Muhammad Ibn Abdel-Wahhab Al-Bannaa (hafidhahullaah) during an open “Question and Answer” session about a salafee brother bilingual in French and English translating articles from French salafee websites into English for the English speaking people, specifying that they had already been translated from Arabic to French. He said that there was no problem in that and that it was even a good thing.
| How does an 'aalim order student to go and give duroos in masjid? | by Nissho for everyone |
Q: How does a scholar choose the reader (meaning the one who reads the text for him during lectures)?
The Shaykh asked to be sure of the question: "Like someone who reads for the scholar?" - Yes.
A: Usually the Shaykh takes one of his closest students that he knows to be very good in reading or he is good in seeking knowledge. Sometimes he chooses one who's not the best just so that he can correct his reading. That is the way he chooses the reader, but if the question is: How does an 'aalim (scholar) commands one of the students to go and give duroos in one of the masaajid?" - that is exactly how the doctor in the college recommends someone to be a teacher or to be a or medical doctor, etc. How? After putting him through many tests, exams and discussions until he knows how much knowledge the student has.
It's like what Imaam Maalik said: "I never started giving fataawaa or duroos until 70 of the scholars of Madeenah permitted me to do so." That's how the scholars usually recommend their students to teach knowledge.
Shaykh Muhammad al Maalikee
Masjid al Baraa - Jeddah KSA
Fri. Aug. 24th 2007
| Who is to be called “Shaikh” in reality? | by Nissho for everyone |
{{ Questioner: As salaamu alaikum wa rahmatu ALLAH wa barakatahu; is it correct to apply the term Shaikh to everyone from amongst the people. Especially since this term has become widely used, so we hope for some clarity in this.
Shaikh Ibn al-Uthaymeen: The term Shaikh in the Arabic language is not used except upon the kabeer (elder), either due to their being elder in age, or senior due to the level of knowledge they possess, or due to his wealth, and what is similar to this - and it is not applied to the sagheer (little one, i.e. little in age, knowledge, etc.) But as you have stated, it has become widespread now such that the ignorant person or the one who doesn’t know anything is called “Shaikh”, and this in my view is not befitting.
Because if you applied to this person the term “Shaikh” and he is ignorant and doesn’t know, the people will be deceived by him. And they will think he has some knowledge with him, and they will consult him for fatwas (Islamic rulings) and other than that, and a great harm will result because of this.
And many of the people-we ask ALLAH to guide us and to guide them-they don’t mind to give a fatwa if they are asked, even if they answer without knowledge. Because he thinks that if he says, “I don’t know” this will decrease his status. But in reality if the person says about that which he does not know, “I don’t know”, then that is the completeness of his status. But the souls are accustomed to want to impress others, except those whom ALLAH the Mighty and Majestic protects from this. So what I see is that the term “Shaikh” is not applied except to those that deserve it, either by his age, or by his nobility, or due to sovereignty over his people, or because of his knowledge.
And in a like fashion some of the people apply the term “Imaam” to the common Scholars, even if this Scholar is from the blind followers, they say he is an “Imaam”. And this also is not befitting, it’s befitting that the term “Imaam” should not be applied except on the one, who deserves to be an “Imaam”, and he has followers, and his statements are held in high regard amongst the Muslims.
And finally, you gave the salaams as did the brother before you when you wanted to ask a question, and this is not from the Sunnah. Because the companions, may ALLAH be pleased with them, when they wanted to present a question to the Messenger of ALLAH peace and blessings are upon him, they would not give him the salaams except for the one who was arriving at the sitting, this is the one who would give the salaams. }}
The above is a summary translation taken from www.salafitalk.net from www.Sahab.net
http://www.sahab.net/forums/showthread.php?t=337788
Shaikh Ibn al-Uthaymeen: The term Shaikh in the Arabic language is not used except upon the kabeer (elder), either due to their being elder in age, or senior due to the level of knowledge they possess, or due to his wealth, and what is similar to this - and it is not applied to the sagheer (little one, i.e. little in age, knowledge, etc.) But as you have stated, it has become widespread now such that the ignorant person or the one who doesn’t know anything is called “Shaikh”, and this in my view is not befitting.
Because if you applied to this person the term “Shaikh” and he is ignorant and doesn’t know, the people will be deceived by him. And they will think he has some knowledge with him, and they will consult him for fatwas (Islamic rulings) and other than that, and a great harm will result because of this.
And many of the people-we ask ALLAH to guide us and to guide them-they don’t mind to give a fatwa if they are asked, even if they answer without knowledge. Because he thinks that if he says, “I don’t know” this will decrease his status. But in reality if the person says about that which he does not know, “I don’t know”, then that is the completeness of his status. But the souls are accustomed to want to impress others, except those whom ALLAH the Mighty and Majestic protects from this. So what I see is that the term “Shaikh” is not applied except to those that deserve it, either by his age, or by his nobility, or due to sovereignty over his people, or because of his knowledge.
And in a like fashion some of the people apply the term “Imaam” to the common Scholars, even if this Scholar is from the blind followers, they say he is an “Imaam”. And this also is not befitting, it’s befitting that the term “Imaam” should not be applied except on the one, who deserves to be an “Imaam”, and he has followers, and his statements are held in high regard amongst the Muslims.
And finally, you gave the salaams as did the brother before you when you wanted to ask a question, and this is not from the Sunnah. Because the companions, may ALLAH be pleased with them, when they wanted to present a question to the Messenger of ALLAH peace and blessings are upon him, they would not give him the salaams except for the one who was arriving at the sitting, this is the one who would give the salaams. }}
The above is a summary translation taken from www.salafitalk.net from www.Sahab.net
http://www.sahab.net/forums/showthread.php?t=337788
| Question posed to Sheikh Abdul Azeez regarding:- groups for educational and business purposes | by Nissho for everyone |
الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين أما بعد
السلام عليكم ورحمة الله وبركاته
This was sent to me from Umm Kutubah Samia Al'Garland, baarakallaahu feehaa.
Question posed to Sheikh Abdul Azeez Al-Bur’ee regarding:
E-groups for educational and business purposes
Question: Oh Sheikh, there is present on the internet a group with a list of female names. This group is exclusively for women. Through it, they receive information such as Islamic writings written by scholars or students of knowledge. They are informed of the timings for classes and lectures, in addition to advising one another by way of these groups. There are also some females using these groups for business reasons.
Are these types of internet groups allowed? It should also be known that these female members use user names to participate in these groups. If in fact this affair is permissible, is it permissible for other groups to be created for reasons such as medical information?
The Sheikh responded: I don’t see the point of concern in the question that you have presented. Is it possible for you to explain the point of concern? May Allah have mercy on you.
The questioner repeated: Our question is; is it permissible for these women to gather on the internet by way of e-mail (e-groups) and by way of these groups they receive information on classes and lectures. They send this information to each other using user names. They also advise one another. Like wise, they are used for business purposes i.e.; A sister informs of what she has for sale today, what she has for sale tomorrow. Others do the same.
The Sheikh responded: May Allah have mercy on you. This type of action in my opinion should observe:
- Voice only without pictures
- They (females) should observe (Islamic) mannerism in their speech, meaning; the speech should be clear and in accordance with Islamic regulations for female speech. This is because other people may hear this speech. Therefore the speech of a Muslim female should be according to (Islamic) mannerism
- The speech should be intellectual
- Posts should be made by female scholars, one who possesses a level of responsibility
- It should not be lacking of benefit
- It should not be from liars, individuals whose main goal is to laugh
- There should be no jokes nor the likes
- It should be the kind of speech that when one reads it, they understand the strong intellect and knowledge of their companion.
Due to this, it is not befitting for females to write to one another in the same fashion used in speaking during (face to face) sittings in rooms (gatherings). Instead, writing to one another should be (Islamic) intellectual conversations. These writings should be serious and contain beneficial advice and the likes.
If this is what is done, then it is permissible, and I don’t know of it being forbidden.
It should also be used for:
- Islamic propagation (Da’wah)
- Clarifying Islam and its rights
- Warning against disbelief
- Explaining what is disbelief
- Clarifying (the evil of) committing sin
- Clarifying (the evil of) bad character, habits and manners
There is no problem in this type of action Insha Allah.
Translated by: Abu Ishmael Mustafa G.
1427-4-26 / 5-24-2006
Umm Su'aad Haneefah Bint 'Alim
London Ont. Ca
London Ont. Ca
Shaikh Saalih bin 'Abdil-'Azeez Aali Shaikh said, "There is no such thing as "study time" for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge."
Al-Manhajiyyah fee Talabil-'Ilm
Al-Manhajiyyah fee Talabil-'Ilm
| then they deviated from it, is it permissible for us to listen to their | by Nissho for everyone |
Questions on Manhaj¹
By Al Muhaddith Shaykh Muqbil Ibn Haadi
Translated by Abu Abdillaah Hassan As-Somali
Question
Those who were once considered to be upon the correct methodology
and then they deviated from it, is it permissible for us to listen to their
tapes and to read books which they previously authored and likewise
attend their lectures?
Answer
I do not advise that their books be read or their tapes be listened to, and
I admire the great saying of Shaykhul Islaam ibn Taymiyyah may Allah
have mercy upon him when he said: “If Allah never created Bukhari and
Muslim the religion would have not been lost.” For verily Allah the most
High preserves his religion,
He the most High said:
“Verily, We, It is We Who have sent down the Dhikr (i.e. the Qur'ân) and
surely, We will guard it (from corruption).” [Al-Hijr:9]
I advise with distancing from reading their books, listening to their tapes
and attending their lectures as they are in need of da’wah and to return
back to the Book of Allah and the Sunnah of the Messenger of Allah and
to repent to Allah the most High from that which occurred from them in
the issue of the gulf and other than that.
____________ _________ ___
¹ Taken from Tuhfatul Mujeeb P. 209
www.al-athariyyah. com
| If you found a Fatwaa by a Salafee scholar, published on a Hizbee website, | by Nissho for everyone |
This is a translation of two questions that I sent to Shaykh Ubayd Al-Jaabiree and his reply. was-salaamu 'alaykum Aqeel
In the Name of Allaah, the Most Merciful, the Giver of Mercy
As-salaamu 'alaykum wa rahmatullaahi wa barakaatuh
To the Noble Shaikh Ubayd Al-Jaabiree, may Allaah the Most High preserve him:
From your brother in Allaah's religion, Aqeel Walker in the United States of America
I hope that you are well and in the best condition and health.
I have two questions that I hope that you can answer with the permission of Allaah.
The first question relates to using statements from the internet: For example if we find articles or religious verdicts (Fataawaa) by the reliable scholars who are known for their Salafiyyah and sound beliefs ('Aqeedah), on the internet, however we find these articles on websites that are not Salafee, or from individuals who are known for their misguidance, yet they attribute what they place on their websites to the dependable scholars from their books and their tapes, is it permissible for us to use these articles and translate them into our language or use them as proof? This is while knowing that they have with them beneficial articles and religious verdicts from our scholars that are not present on our Salafee websites.
The second question: Is it permissible for a man to marry along with his wife, her aunt either from her father's side or her mother's side? And likewise is it permissible for him to marry along with his wife, her cousin either from her mother's side or her father's side? This means that he wants to practice polygamy and gather between his wife and her aunt - either from her mother's side or her father's side - or he wants to marry his wife's cousin from her mother's side or her father's side in polygamy along with his wife.
Please benefit us and may Allaah reward you.
The Shaykh's reply (translated by Aqeel Walker):
In the Name of Allaah, the Most Merciful, the Giver of Mercy
'Alaykum us-Salaam wa rahmatullaahi wa barakaatuh
To proceed.....
May Allaah thank you for this du'aa
Answer 1: If you found a Fatwaa by a Salafee scholar, like Ash-Shaikh 'Abdul-'Azeez bin Baaz (may Allaah have mercy upon him), published on a Hizbee (bigotted party followers) website, and you are certain after looking into the authenticity of its ascription to that scholar that it is in conformity with its source that it was conveyed from, whether that is in writing or recorded on tape, then there is nothing wrong with translating it and distributing it among the common people, and there is no harm in conveying it from a Hizbee website. The Prophet (sallallaahu 'alayhi wa sallam) said: "Verily Allaah will aid this religion (even) by a wicked man."
Answer 2: It is not permissible for a man to marry a woman and her maternal aunt (in polygamy), nor is it permissible for him to marry a woman and her paternal aunt (in polygamy). And indeed the report from the Prophet (sallallaahu 'alayhi wa sallam) about that has been authenticated, and it is something unanimously agreed upon by those whose statements are relied upon from the Imaams. And it is permissible for him to combine between a woman and her cousin from her mother's side in marriage, and her cousin from her father's side in marriage.
Tuesday, Rabee' Al-Aakhir 21, 1428 Hijri
Ubayd Al-Jaabiree
بسم الله الرحمن الرحيمعليكم السلام ورحمة الله وبركاته وبعد......وشكر الله لك هذا الدعاءج1/فاذا وجدت فتوى لعالم سلفي مثل الشيخ عبد العزيز بن باز رحمه الله منشورة في موقع حزبي وتيقنت بعد النظر من صحة نسبتها الى ذالك العالم بالمطابقة على مصدرها التي نقلت منه كتاباً كان او شريطا فلا مانع من ترجمتها ونشرها بين العامة ولايضر نقلعها من موقع حزبي قال صلي الله عليه وسلم (ان الله يؤيد هذا الدين بالرجل الفاجر)ج2/ لايحل لرجل ان يجمع بين المرأة وخالتها ولا بين المرأة وعمتها وقد صح في ذالك الخبر عن النبي صلي الله عليه وسلم وه و مجمع عليه لدي من يعتد بقوله من الأئمه ويحل له ان يجمع بين المرأة وبنت خالتها وبنت عمتهاالثلاثاء 21/ربيع الاخر /1428
عبيد الجابري
بتاريخ 21/03/07، جاء من Aqeel Walker <aqeelwalker@ yahoo.com>:بسم الله الرحمن الرحيمالسلام عليكم و رحمة الله و بركاتهالى فضيلة الشيخ عبيد الجابري حفظه الله تعالىمن أخيكم في الله عقيل واكر في الولايات المتحدة الأمريكيةأتمنى أنكم بخير و أحسن الحال و الصحةعندي سؤالان أرجو منكم الإجابة عليهما بإذن الله تعالىالسؤال الأول يتعلق باستخدام مقالات من الإنترنيت : مثلا اذا وجدنامقالات أو فتاوى للعلماء الموثوقين يعرفون بسلفيتهم و سلامة العقيدةعلى الإنترنيت ولكن نجد تلك مقالات على مواقع غير سلفية أو منأشخاص يعرفون بضلالتهم، لاكنهم يعزون ما يضعون على مواقعهم الىالعلماء المعتمدين من كتبهم و أشرطتهم، هل يجوز لنا أن نستخدم هذهالمقالات و نترجمها الى لغتنا و نحتج بها علما بأنه توجد لديهم فتاوى وو مقالات لعلمائنا مفيدة التى غير موجودة على مواقعنا السلفية؟السؤال الثاني: هل يجوز لرجل أن يتزوج على زوجته خالتها أو عمتها؟و كذلك هل يجوز له أن يتزوج على زوجته بنت خالتها أو بنت عمتها؟يعنى هو يريد أن يمارس تعدد الزوجات و يجمع بين زوجته و عمتهاأو خالتها أو بنت عمتها أو بنت خالتها. أفيدونا أثابكم اللهو جزاكم الله عن المسلمين خيراأخوكم في الله عقيل واك
| Shaikh Bin Baaz (rahimahullaah) was asked about Shaytaan being the Shaikh of Whoever doesn't have a Shaikh | by Nissho for everyone |
Question: There has spread among some of the people (the saying) that whoever does not have a Shaikh, then his Shaikh is the devil (Ash-Shaytaan), so what advice do you have for them O Noble Shaikh?
Answer: This is a mistake of a commoner (layman), and ignorance from some of the Soofee people. They say it to encourage the people to be connected to them and to blindly follow them in their innovations and misguidance. For verily the human being, if he strives to understand his religion by his attending the circles of religious knowledge, or he contemplates the meanings of the Qur'aan and the Sunnah, and he benefits from that, then it is not said that his Shaikh is the Shaytaan. Rather, what is said is "indeed he has made effort in seeking knowledge and he has attained a great abundance of good."
And it is appropriate for the student of knowledge to be in contact with the scholars who are known for having good 'Aqeedah (beliefs) and behavior. He is to ask them about whatever matters are problematic for him (i.e. things he does not understand). If he does not ask the people of knowledge he will make many mistakes and matters will be confusing to him.
However, if he attends the circles of knowledge and listens to the admonition from the people of knowledge, then indeed with that he will attain an abundance of good and tremendous benefits, even if he does not have a specific Shaikh. And there is no doubt that whoever attends the circles of knowledge and hears the Jumu'ahsermons, and the 'Eid sermons, and the lectures that are given in the masjids, then his Shaikhs will be many, even though he does not ascribe himself to one in particular who he attaches himself to and follows his opinion.
____________
Answered by the Muftee: Ash-Shaikh 'Abdul-'Azeez bin 'Abdillaah bin Baaz
From the program "Noorun 'ala ad-Darb", tape #831
Translated by Aqeel Walker
| Group Thikr: Answered by Al-Imaam Ibn Al-'Uthaymeen (rahimahullaah) | by Nissho for everyone |
Group Thikr: Answered by Al-Imaam Ibn Al-'Uthaymeen (rahimahullaah)
Question: The questioner is a woman with the initials 'Ain, 'Ain, Faa, fromSudan in a place called Abu Sulaym. She says, "It has been related from the Messenger (sallallaahu 'alayhi wa sallam - may prayers of blessing and peace be upon him) that he found a circle (i.e. gathering) of knowledge and a circle of Thikr (remembrance of Allaah), so he sat in the circle of knowledge. So is this authentic, and if it is so how were these people remembering Allaah (making Thikr) in the circle of Thikr, or what were they saying. And the Messenger (sallallaahu 'alayhi wa sallam - may prayers of blessing and peace be upon him) did not prevent them, but rather he preferred the circle of knowledge. And is this considered a proof that circles of group Thikr are an innovation, along with the fact that the Messenger (sallallaahu 'alayhi wa sallam - may prayers of blessing and peace be upon him) in this hadeeth - if it is authentic - he did not prohibit them from doing that, and he only avoided them?"
Answer: The Shaikh:
This hadeeth, I do not know it's authenticity, and I do not think that it is authentic from the Prophet (sallallaahu 'alayhi wa sallam - may prayers of blessing and peace be upon him). However, gathering for the sake of knowledge (i.e. learning the religion) there is no doubt that it is from the best of deeds, because the knowledge (seeking it) is a type of Jihaad (struggle, effort) in the Way of Allaah. For verily the Deen (religion of Islaam) was only established by knowledge, clarifying and explaining, and fighting in regards to whoever opposed it, rebelled against it, and did not submit to its laws. In reference to Thikr, then verily gathering also for Thikr (remembering Allaah), there is no harm in that. However, it is not the gathering which is done by some of the people of Sufism, where they gather together and mention Allaah, the Most High, in one voice collectively (in unison), or things similar to that. It is only correct if the people gather together to recite the Qur'aan, or something similar to that; for example, if someone recites and the others listen silently to him, then they go around reciting (taking turns) among themselves. So this, there is no problem with it, and there is nothing wrong with it.
Answered by Ash-Shaikh Muhammad bin Saalih Al-'Uthaymeen (may Allaah have mercy upon him)
Source: The broadcast program, Noorun 'alaa ad-Darb.http://www.ibnothaimeen.com/all/noor/article_3001.shtml
Translated by Aqeel Walker
2/22/07
السؤال: السائلة ع. ع. ف. من السودان أبو سليم تقول ورد عن الرسول صلى الله عليه وسلم أنه وجد حلقة علم وحلقة ذكر فجلس في حلقة العلم فهل هذا صحيح وإن كان كذلك فكيف كان يذكر أولئك الذين كانوا في حلقة الذكر أو ماذا يقولون والرسول صلى الله عليه وسلم لم يمنعهم ولكنه فضل حلقة العلم وهل يعتبر هذا دليلاً على أن حلق الذكر الجماعي بدعة مع أن الرسول صلى الله عليه وسلم في هذا الحديث إن كان صحيحاً لم ينههم عن ذلك وإنما اجتنبهم؟
| الجواب الشيخ: هذا الحديث لا أعلم صحته ولا أظنه يصح عن النبي صلى الله عليه وسلم ولكن الاجتماع على العلم لاشك أنه من أفضل الأعمال لأن العلم نوع من الجهاد في سبيل الله فإن الدين إنما قام بالعلم والبيان والقتال لمن نابذه وعارضه ولم يخضع لأحكامه وأما الذكر فإن الاجتماع أيضاً على الذكر لا بأس به ولكنه ليس الاجتماع الذي يفعله بعض الصوفية يجتمعون جميعاً ويذكرون الله تعالى بصوت واحد أو ما أشبه ذلك إنما لو يجتمعوا على قراءة القرآن أو ما أشبه هذا مثل أن يقرأ أحد والآخرون ينصتون له ثم يديرون القراءة بينهم فهذا ليس فيه بأس ولا حرج فيه. |
| Shaikh Salih Al-Fawzaan defines innovation | by Nissho for everyone |
Ash-Shaikh Saalih Al-Fawzaan discusses who is an innovator
Ash-Shaikh Saalih Al-Fawzaan (may Allaah preserve him) said in one of his verdicts:
Question 181: Indeed there has appeared between the students of knowledge differing regarding the definition of the innovator. So some of them said: he (the innovator) is whoever said or did an innovation, even if the proof was not presented to him. And from among them are those who said: the proof must be established for him. And from among them are those who made a difference between the Mujtahidscholar, and others besides him from those who established their principles that are in opposition to the methodology of the People of the Sunnah and the Jamaa’ah. And there has appeared from amongst some of these statements the declaration of Ibn Hajr and An-Nawawee as innovators, and refusing to pray for mercy upon them. We seek from your eminence a clarification regarding this issue, which the discussion about it has increased. May Allaah reward you with good.
Answer:
Firstly, it is not appropriate for the beginning students of knowledge, and others besides them from the common folk, to busy themselves with declaring people innovators (Tabdee’) and declaring people to be immoral sinners (Tafseeq). This is because it is a matter that is dangerous, and they do not have the knowledge and comprehension in this matter. Also, this causes hatred and enmity between them. Therefore, it is obligatory upon them to busy themselves with seeking knowledge, and restraining their tongues from that which contains no benefit – rather it contains harm for them, and for others besides them as well.
Secondly, innovation (Al-Bid’ah) is what has been introduced into the religion from what was not from it. This is due to the statement of the Prophet (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him), “Whoever introduces into this matter of ours what is not from it, then it is rejected.” [Reported by Al-Imaam Al-Bukhaaree in his Saheeh (3/167) from a narration on the authority of ‘Aa’ishah – may Allaah be pleased with her].
And if a person did something that is in opposition to the religion due to his ignorance (he simply did not know), then verily he is to be excused because of his ignorance, and he is not to be ruled an innovator (Mubtadi’). However, his action is (still) considered an innovation.
Thirdly, whoever has some mistakes in matters of Ijtihaad (scholarly deduction), which some others besides him made interpretation concerning – like Ibn Hajr and An-Nawawee, and what occurred from them of interpreting some of the Attributes of Allaah – then that person is not to be ruled as an innovator. Rather, it should be said: This which occurred from them is a mistake, and it is hoped that they will be forgiven due to what they brought forth of tremendous service for the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him). So they are two great Imaams, who are reliable according to the people of knowledge.
Source: Al-Muntaqaa min Fataawaa Al-Fawzaan, Volume 2
Conveyed from Sahab net.
Posted on 2/21/07
Translated by Aqeel Walker
2/23/07
قال الشيخ صالح الفوزان حفظه الله في إحدى فتاواه :
181 ـ لقد ظهر بين طلاب العلم اختلاف في تعريف المبتدع.. فقال بعضهم: هو من قال أو فعل البدعة، ولو لم تقع عليه الحجة، ومنهم من قال لابد من إقامة الحجة عليه، ومنهم من فرَّق بين العالم المجتهد وغيره من الذين أصلوا أصولهم المخالفة لمنهج أهل السنة والجماعة، وظهر من بعض هذه الأقوال تبديع ابن حجر والنووي، وعدم الترحم عليهم.. نطلب من فضيلتكم تجلية هذه المسألة التي كثر الخوض فيها.. جزاكم الله خيرًا؟
أولاً : لا ينبغي للطلبة المبتدئين وغيرهم من العامة أن يشتغلوا بالتبديع والتفسيق؛ لأن ذلك أمر خطير وهم ليس عندهم علم ودراية في هذا الموضوع، وأيضًا هذا يحدث العداوة والبغضاء بينهم، فالواجب عليهم الاشتغال بطلب العلم وكف ألسنتهم عما لا فائدة فيه، بل فيه مضرة عليهم وعلى غيرهم.
ثانيًا: البدعة: ما أحدث في الدين مما ليس منه لقوله صلى الله عليه وسلم: (من أحدث في أمرنا هذا ما ليس منه فهو رد) [رواه الإمام البخاري في "صحيحه" (3/167) من حديث عائشة رضي الله عنها]، وإذا فعل الشيء المخالف جاهلاً فإنه يعذر بجهله ولا يحكم عليه بأنه مبتدع، لكن ما عمله يعتبر بدعة.
ثالثًا: من كان عنده أخطاء اجتهادية تأوَّل فيها غيره كابن حجر والنووي، وما قد يقع منهما من تأويل بعض الصفات لا يحكم عليه بأنه مبتدع، ولكن يُقال: هذا الذي حصل منهما خطأ ويرجى لهما المغفرة بما قدماه من خدمة عظيمة لسنة رسول الله صلى الله عليه وسلم، فهما إمامان جليلان موثوقان عند أهل العلم.
المنتقى من فتاوى الفوزان- الجزء الثاني-
181 ـ لقد ظهر بين طلاب العلم اختلاف في تعريف المبتدع.. فقال بعضهم: هو من قال أو فعل البدعة، ولو لم تقع عليه الحجة، ومنهم من قال لابد من إقامة الحجة عليه، ومنهم من فرَّق بين العالم المجتهد وغيره من الذين أصلوا أصولهم المخالفة لمنهج أهل السنة والجماعة، وظهر من بعض هذه الأقوال تبديع ابن حجر والنووي، وعدم الترحم عليهم.. نطلب من فضيلتكم تجلية هذه المسألة التي كثر الخوض فيها.. جزاكم الله خيرًا؟
أولاً : لا ينبغي للطلبة المبتدئين وغيرهم من العامة أن يشتغلوا بالتبديع والتفسيق؛ لأن ذلك أمر خطير وهم ليس عندهم علم ودراية في هذا الموضوع، وأيضًا هذا يحدث العداوة والبغضاء بينهم، فالواجب عليهم الاشتغال بطلب العلم وكف ألسنتهم عما لا فائدة فيه، بل فيه مضرة عليهم وعلى غيرهم.
ثانيًا: البدعة: ما أحدث في الدين مما ليس منه لقوله صلى الله عليه وسلم: (من أحدث في أمرنا هذا ما ليس منه فهو رد) [رواه الإمام البخاري في "صحيحه" (3/167) من حديث عائشة رضي الله عنها]، وإذا فعل الشيء المخالف جاهلاً فإنه يعذر بجهله ولا يحكم عليه بأنه مبتدع، لكن ما عمله يعتبر بدعة.
ثالثًا: من كان عنده أخطاء اجتهادية تأوَّل فيها غيره كابن حجر والنووي، وما قد يقع منهما من تأويل بعض الصفات لا يحكم عليه بأنه مبتدع، ولكن يُقال: هذا الذي حصل منهما خطأ ويرجى لهما المغفرة بما قدماه من خدمة عظيمة لسنة رسول الله صلى الله عليه وسلم، فهما إمامان جليلان موثوقان عند أهل العلم.
المنتقى من فتاوى الفوزان- الجزء الثاني-
منقول من شبكة سحاب الخير
| The Reply to Thirty Questions Confirming that Zakir the Indian and People of His Ideology are Misguided Deviants | by Nissho for everyone |
The Reply to Thirty Questions
Confirming that Zakir the Indian and People of His Ideology are Misguided Deviants
(Answered by Ash-Shaikh Yahyaa Al-Hajooree –
may Allaah preserve him)
Translated by Aqeel Walker
In the Name of Allaah, the Most Merciful, the Giver of Mercy
All praise is due to Allaah, the Lord of all that exists. To proceed:
These are some of the well-known, published statements of the one who is called Zakir Naik, the Indian – may Allaah guide him – which we are presenting to the Shaikh, the ‘Allaamah, Abee ‘Abdir-Rahmaan Yahyaa bin ‘Alee Al-Hajooree Al-Yamaanee, for him to answer. And they are as follows:
The first question: Zakir Naik says, “You can call Allaah with any name at all, however it must be a name that is good and beautiful.”
The response of the Shaikh, may Allaah bless him:
In the Name of Allaah, the Most Merciful, the Giver of Mercy. All praise is due to Allaah. We praise Him, we seek His help, we seek His forgiveness, and we seek refuge with Him from the evils of our own selves, and our own wicked deeds. Whoever Allaah guides, there is none who can misguide him, and whoever He leads astray, there is none who can guide him. And I testify that there is none worthy of worship except Allaah alone, who has no partner, and I testify that Muhammad is His Slave and Messenger – may prayers of blessing and peace be upon him, and upon his family, in great abundance. Thus to proceed:
So this statement, which contains in it a permission for every person that he may name Allaah, the Mighty and Majestic, with what Allaah did not name Himself; this contains a cruel mistreatment of Allaah, Glory be unto Him, the Most High, and it contains fabrication of a lie against Allaah, Glory be unto Him, the Most High. And it is a statement of falsehood that is not based upon anything from the Book (Al-Qur’aan), the Sunnah, or any consensus (Ijmaa’). And indeed I have already refuted the Sufi, ‘Umar bin Hafeedh in one of his statements that is similar to this statement, and that he would supplicate to Allaah, the Mighty and Majestic, with names that were not confirmed (for Allaah). And here is the refutation so that we do not have to repeat what has been mentioned of evidences, and it is the refutation against this Zakir person (as well):
The Sufi ‘Umar bin Hafeedh said in his book “Khulaasat ul-Madad in-Nabawee fee Awraad Aali Baa’lawee”, pg 39, under the topic heading “Ad-Du’aa bi Asmaa’illaah il-Husnaa yaa Muqsit, yaa Naafi’, yaa Jaami’.”
The reply of Ash-Shaikh Yahyaa (hafidhahullaahu ta’aalaa):
Allaah, the Most High, says: “And unto Allaah belong the Most Beautiful Names, so call upon Him with them.” (Al-A’raaf:180)
So how can he call upon Allaah with names that are not confirmed for Allaah, the Mighty and Majestic, like his saying, “O Naafi’,” etc.? And how can he name Allaah with that which Allaah has not named Himself, nor did His Messenger (sallallaahu ‘alayhi wa sallam) call Him by these names. This is from the matter of speaking about Allaah without knowledge. And if we wanted to call ‘Umar bin Hafeedh by a name other than his name, he would not be pleased with that, and he would consider it mistreating him by us calling him by other than his name. So how can this person not be pleased with this for himself, yet he is pleased with that treatment for Allaah, the Mighty and Majestic?! And he, with this deed of his, has opposed the evidences, and the consensus of the Ummah (Muslim nation).
Al-Imaam Ash-Shaafi’ee (may Allaah have mercy upon him) said: “Allaah, the Most High, has Names and Attributes, which His Book (the Qur’aan) has come with, and His Prophet (sallallaahu ‘alayhi wa sallam) has informed of. There is no room for anyone from the creatures of Allaah, the Most High, whom the proof has been established upon him, to refute (or deny) them.” (Thamm ut-Ta’weel, pg. 121)
And Al-Imaam Ahmad (may Allaah have mercy upon him) said about the Attributes: “And they are not known except by what Allaah described Himself with. So He is All-Hearing, All-Seeing. And those who describe him do not reach the full extent of his Attribute, and one is not to go beyond the Qur’aan and the Hadeeth (in describing Him). So we say just as He (Allaah) said, and we describe Him with what He used to describe Himself, and one is not to go beyond the Qur’aan.” (Al-Masaa’il war-Rasaa’il fil-‘Aqeedah, by Al-Imaam Ahmad, 1/277, and Ijtimaa’ ul-Juyoosh il-Islaamiyyah, pg. 83, and Al-Fataawaa, 5/26.)
And the Imaam of the Imaams, Abu Bakr Muhammad bin Ishaaq said: “So we, and all of the Salaf, from the people of the Hijaaz, and Tihaamah, and Al-Yemen, and Al-‘Iraaq, and Ash-Shaam, and Misr (Egypt), our Math-hab (way) is that we affirm for Allaah what he affirmed for Himself.” (At-Tawheed, by Ibn Khuzaymah, 1/26)
And Al-Imaam Abu Bakr Ahmad bin Ismaa’eel, who was known as Al-Ismaa’eelee, said: “And they believe that Allaah is called by His beautiful Names, and described by His Attributes, which His Prophet (sallallaahu ‘alayhi wa sallam) named and described Him with.” (I’tiqaad A’imati Ahlil-Hadeeth, pg. 35)
And Al-Imaam Abu Nasr ‘Ubaydullaah bin Sa’eed As-Sijzee said: “And indeed the Imaams have agreed that the Attributes should only be taken as Tawqeefiyyah(restricted to the texts) and it is not permissible that Allaah be described except with what He described Himself, or with what His Messenger (sallallaahu ‘alayhi wa sallam) described Him with.” (Ar-Radd ‘alaa man Ankar al-Harf was-Sawt, pg. 121)
Al-Imaam Ibn ‘Abdil-Barr said: “Ahlus-Sunnah are unanimously agreed in confirming the Attributes that are reported in the Book (Al-Qur’aan) and the Sunnah, and believing in them according to the literal meaning, and not as figurative meanings.” (At-Tamheed, 7/145, and Al-Fataawaa, 5/87).
And Abul-Qaasim Al-Qushayree said: “The Names are to be taken as Tawqeef(restricted) from the Book (Al-Qur’aan) and the Sunnah, and the Consensus (Ijmaa’).” (Al-Fath, 11/226)
And Abul-Hasan Al-Qaabisee said: “The Names of Allaah, and His Attributes are not known except by the Tawqeef (restrictive texts) from the Book (Al-Qur’aan) and the Sunnah, or the Consensus (Ijmaa’), and one is not to enter into them with analogy (Qiyaas).” (Al-Fath, 11/220)
And Ibn Mundah said: “And the Names of Allaah, and His Attributes areTawqeefiyyah (restricted to the texts), and Ahlus-Sunnah wal-Jamaa’ah do not affirm for Allaah anything but what He affirmed for Himself in His Book (Al-Qur’aan), or what has been authenticated from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam).” (At-Tawheed, by Ibn Mundah, 2/135).
And Ibn Hazm said: “So it is correct that it is not permissible that Allaah be named with any name except what He named Himself with.” (Al-Muhallaa, 8/31)
And Al-Imaam Al-Baghawee said: “The Names of Allaah, the Most High, are taken as Tawqeef (restricted to the texts of the Qur’aan and the Sunnah).” (Ma’aalim ut-Tanzeel, 3/307)
And As-Safaareenee said in Lawaami’ ul-Anwar:
“But they are in reality Tawqeefiyyah, We have with this proofs that are reliable.”
(These are two lines of poetry)
Then he explained that, so he said: “We have – O people of the Sunnah and following the Salaf – in considering the affirmation of Tawqeef (restriction) regarding the Names of Al-Baaree (Allaah), the Magnificent and Exalted, from the Legislator, reliable, lofty proofs, that fulfill the goal, because whatever is not confirmed from the Legislator, it should not be taken in unrestricted reliance upon it. And the basic principle (Asl) is prohibition (regarding issues of belief) until a proof of allowance is established. So if it is confirmed, then it is Tawqeefee (within the restriction of the texts).” (Lawaami’ ul-Anwar, 1/124-125)
And Shaikh ul-Islaam ibn Taymiyyah (may Allaah have mercy upon him) said: “And the conglomerate of statements regarding the affirmation of the Attributes is the statement that the Salaf of the Ummah were upon and its Imaams, and it is that Allaah is described by what He described Himself with, and by what His Messenger described Him with. And that is to be safeguarded from At-Tahreef (distortion of meaning), At-Tamtheel (likening with the creation), At-Takyeef (describing how they are), and At-Ta’teel (denial of them). ‘There is nothing like Him.’ (Ash-Shooraa:11) These (At-Tahreef, At-Tamtheel, At-Takyeef, and At-Ta’teel) are not to be applied to His Self, His Attributes, nor to His Actions.” This concludes what was wanted of his statement. (Majmoo’ ul-Fataawaa, 6/515)
And his student, Al-Imaam Ibn ul-Qayyim (may Allaah have mercy upon him) said in the principles that he mentioned regarding the Attributes of Allaah: “The seventh is that whatever is used to refer to Him, and regarding the matter of the Names and Attributes, then this is Tawqeefee (restricted to the texts of the Qur’aan and theSunnah).” (Badaa’i’ul-Fawaa’id, 1/162)
Based upon this, it is not permissible to affirm a name of Allaah, nor any attribute for Him, without an authentic proof conveyed from a textual evidence (i.e. the Qur’aan or authentic hadeeths). This is due to Allaah, the Most High’s, statement: “And unto Allaah belong the most beautiful Names, so call upon Him with them. And leave off those who deviate regarding His Names. They will be punished for what they used to do.” (Al-A’raaf:180)
And affirming Attributes of Allaah, the Mighty and Majestic, without an authentic evidence to support it, is considered speaking about Allaah without knowledge. And indeed Allaah, the Mighty and Majestic, mentioned speaking about Allaah without knowledge along with the major Shirk (associating partners with Allaah). So He, the Most High, said: “Say (O Muhammad): ‘(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.), 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:33)
And Allaah, the Most High, said: “And follow not (O man i.e., say not, or do not, or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: ‘I have seen,’ while in fact he has not seen, or ‘I have heard,’ while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh).” (Al-Israa:36)
And the Prophet (sallallaahu ‘alayhi wa sallam) used to say, “I seek refuge with You, from You. I cannot enumerate the praises upon You. You are just as You have praised Yourself.”
This is the conclusion of the first question posed to Shaikh Yahyaa Al-Hajooree regarding Zakir Naik.
Translated by Aqeel Walker, 2/28/07
Source: http://www.sh-yahia.net/files.php?file_id=76 | Praying in The Masaajid of Ahlul Bid’ah | by Nissho for everyone |
Shaykh Ubayd ibn Abdillaah al-Jaabiree
Reference: Tape entitled “Questions and Answers (Feb. 14, 2004)”, side A.
Category: Methodology
Is it permissible for a Salafee to pray in a Masjid which is not
Salafee if they were to live right next to that Masjid and there was no Salafee
Masjid in that vicinity?
I say: We - the people of Sunnah - hasten to unify the people and we
avoid separation. This is what we understand from the book of our Lord and
the Sunnah of our Prophet-صلى الله عليه و سلم- and the Imaams of guidance,
knowledge and Eeman. Indeed the unification of the Muslims is one of
the great objectives of Ahlus sunnah wal Jama’ah, rather it’s from the
principals of their Deen and the perfection of their ‘Aqeedah However,
this must be restricted with certain stipulations:
Firstly: We pray with innovators as long as we have the need to do so,
and we should not subject ourselves to arguing and debating with them.
Also, if we have the ability to teach Tawheed and the Sunnah in that Masjid we
do so.
Secondly: These innovators, are they quiet and calm or do they show
enmity and hatred to Ahlus sunnah? If they are from the first type (i.e.
quiet, calm and not showing enmity to Ahlus sunnah – they openly display their
innovation and they do not show enmity to Ahlus sunnah) then we pray
with them and we give lessons in Tawheed, Sunnah, Fiqh and Hadeeth if we are
allowed to do so. And it appears that this category of innovators will
not prohibit [the lessons].
Thirdly: As for those who outwardly show hatred toward Ahlus sunnah and
harm Ahlus sunnah, then we pray with them unless we find a Salafee Masjid or
a Masjid where the people are innovators but are less [harmful]. So if a
Salafee Masjid is found or a Masjid where the people are innovators but
are less harmful then we pray in this Masjid.
Fourthly: Are these innovators outwardly displaying Bid’ah and calling
to it or does each one of them keep his innovation to himself? Because the
second is lighter and he is not harmful [to others]. His harm is upon himself.
Fifthly: Is this innovation Mukaffirah [1] or Mufassiqah [2]?
If it is Mukaffirah and the proof has been established against him then
we do not pray behind him even if we have to pray in our homes.
However, if it is Mufassaqah like the innovation of the ‘Asharees or
the innovation of Tableeqh or the Ikhwan al-Muslimeen, then we pray behind
them except if they show enmity towards the Sunnah and harm the people of
the Sunnah then it is as I have previously mentioned.
As for the one whose innovation is Mukaffirah and the proof against him
has been established by an entrusted scholar who has the ability to explain
[the relevant issue] then we do not pray behind him. And from the
innovations that are Mukaffirah:
(1) The belief that the Qur’an was created;
(2) Wihdatul wujood;
(3) the Baatiniyyah
...these are innovations which are Mukaffirah.
We advise them, and if they refuse [to accept the advice] we leave them
and we don’t pray with them. Rather, we pray in a Salafee Masjid or a
Masjid where the people are innovators but are less [harmful]. So if we don’t
find this or that then we pray in our homes. And Allaah is the Granter of
Tawfeeq.
[1] The innovation that in itself is disbelief and removes one from the
fold of Islam.
[2] An innovation that is an act of disobedience less than disbelief
and in turn does not remove one from the fold of Islam.
Translator: Tahir Wyatt, Abu Abdir-Razzaaq
Reference: Tape entitled “Questions and Answers (Feb. 14, 2004)”, side A.
Category: Methodology
Is it permissible for a Salafee to pray in a Masjid which is not
Salafee if they were to live right next to that Masjid and there was no Salafee
Masjid in that vicinity?
I say: We - the people of Sunnah - hasten to unify the people and we
avoid separation. This is what we understand from the book of our Lord and
the Sunnah of our Prophet-صلى الله عليه و سلم- and the Imaams of guidance,
knowledge and Eeman. Indeed the unification of the Muslims is one of
the great objectives of Ahlus sunnah wal Jama’ah, rather it’s from the
principals of their Deen and the perfection of their ‘Aqeedah However,
this must be restricted with certain stipulations:
Firstly: We pray with innovators as long as we have the need to do so,
and we should not subject ourselves to arguing and debating with them.
Also, if we have the ability to teach Tawheed and the Sunnah in that Masjid we
do so.
Secondly: These innovators, are they quiet and calm or do they show
enmity and hatred to Ahlus sunnah? If they are from the first type (i.e.
quiet, calm and not showing enmity to Ahlus sunnah – they openly display their
innovation and they do not show enmity to Ahlus sunnah) then we pray
with them and we give lessons in Tawheed, Sunnah, Fiqh and Hadeeth if we are
allowed to do so. And it appears that this category of innovators will
not prohibit [the lessons].
Thirdly: As for those who outwardly show hatred toward Ahlus sunnah and
harm Ahlus sunnah, then we pray with them unless we find a Salafee Masjid or
a Masjid where the people are innovators but are less [harmful]. So if a
Salafee Masjid is found or a Masjid where the people are innovators but
are less harmful then we pray in this Masjid.
Fourthly: Are these innovators outwardly displaying Bid’ah and calling
to it or does each one of them keep his innovation to himself? Because the
second is lighter and he is not harmful [to others]. His harm is upon himself.
Fifthly: Is this innovation Mukaffirah [1] or Mufassiqah [2]?
If it is Mukaffirah and the proof has been established against him then
we do not pray behind him even if we have to pray in our homes.
However, if it is Mufassaqah like the innovation of the ‘Asharees or
the innovation of Tableeqh or the Ikhwan al-Muslimeen, then we pray behind
them except if they show enmity towards the Sunnah and harm the people of
the Sunnah then it is as I have previously mentioned.
As for the one whose innovation is Mukaffirah and the proof against him
has been established by an entrusted scholar who has the ability to explain
[the relevant issue] then we do not pray behind him. And from the
innovations that are Mukaffirah:
(1) The belief that the Qur’an was created;
(2) Wihdatul wujood;
(3) the Baatiniyyah
...these are innovations which are Mukaffirah.
We advise them, and if they refuse [to accept the advice] we leave them
and we don’t pray with them. Rather, we pray in a Salafee Masjid or a
Masjid where the people are innovators but are less [harmful]. So if we don’t
find this or that then we pray in our homes. And Allaah is the Granter of
Tawfeeq.
[1] The innovation that in itself is disbelief and removes one from the
fold of Islam.
[2] An innovation that is an act of disobedience less than disbelief
and in turn does not remove one from the fold of Islam.
Translator: Tahir Wyatt, Abu Abdir-Razzaaq
| Questions 2 and 3 to Shaikh Yahyaa Al-Hajooree regarding Zakir Naik | by Nissho for everyone |
Questions 2 and 3 to Shaikh Yahyaa Al-Hajooree regarding Zakir Naik
The Second Question: Zakir says, “Zoroastrianism is a non-semetic, Aryan, non vedic religion, which is not associated with Hinduism and it’s a Prophetic religion. It (Zoroastrianism) is also called as Persianism and it was founded by the Prophet
Zoroaster.”
Zoroaster.”
The Shaykh (may Allaah preserve him) said: This statement is false. For indeed Zoroastrianism is from the religions of atheism, and the matter of him (Zakir) affirming that this religion is Prophetic and attributing it to a Prophet from the Prophets, this does not prove that it is correct. So let’s assume it as a given that some people attribute that (religion) to a Prophet – according to what they say – then indeed what the Messenger of Allaah came with abrogates all of what the rest of the Prophets came with, regardless of whether those Prophets were ones whose names were known, or those whose names are unknown. Allaah, the Most High, said: “Of some of them We have related to you their story and of some We have not related to you their story.” (Ghaafir:78)
And what was sufficient for this man and those like him is the statement of Allaah, the Mighty and Majestic, “And We have sent down to you (O Muhammad) the Book (this Qur'ân) in truth, confirming the Scripture that came before it andMuhayminan (trustworthy in highness and a witness) over it (old Scriptures). So judge between them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.” (Al-Maa’idah:48)
And the statement of Allaah, the Mighty and Majestic, “And so judge (you O Muhammad) between them by what Allâh has revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad) far away from some of that which Allâh has sent down to you. And if they turn away, then know that Allâh’s Will is to punish them for some sins of theirs. And truly, most of men are Fâsiqûn (rebellious and disobedient to Allâh). Do they then seek the judgment of (the Days of) Ignorance? And who is better in judgment than Allâh for a people who have firm Faith.” (Al-Maa’idah:49-50)
And it would also have been sufficient for him the statement of Allaah, glory be unto Him the Most High, in His Noble Book, “Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that (Islâmic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allâh (if He wants to punish you). Verily, theDhâlimûn (polytheists, wrong-doers, etc.) are Auliyâ' (protectors, helpers, etc.) to one another, but Allâh is the Walî (Helper, Protector, etc.) of the Muttaqûn(pious).” (Al-Jaathiyah:18-19)
The Third Question: Zakir says, “Sikhism strictly believes in monotheism, and Almighty God…”
Our Shaykh said: This statement contains one of two matters, or it contains both of two matters: So Sikhism, their religion is known, and it is known that they worship everything that walks or crawls. So even the vagina and the penis are from the greatest of their objects of worship, as well as the trees and cows. They also have numerous statements of disbelief. No man will disagree with another man who can see regarding the disbelief of the Sikhs, and that they are polytheists and idolaters. And Allaah, glory be unto Him the Most High, says in His Noble Book, “And whosoever disbelieves in the Faith (i.e. Oneness of Allâh and in all the other Articles of Faith [i.e. His (Allâh's), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers.” (Al-Maa’idah:5)
And He says, “Verily, those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn (the polytheists) will abide in the Fire of Hell. They are the worst of creatures.” (Al-Bayyinah:6)
So how can he (Zakir) affirm for them monotheism (At-Tawheed) when they are upon this idolatrous condition?
So he is either an Ittihaadee (here meaning one who believes in Wahdat ul-Wujood – the concept that Allaah is one with His creations), and from those who believe that whoever worships any stone, or tree, or cows, or idol, or vagina, or penis, then verily he is a worshipper of Allaah – just as the people who hold this creed of disbelief say. And among them was Husayn bin Mansoor Al-Hallaaj who said (in lines of poetry):
“I am Allaah without doubt, So glory be unto You (Allaah), glory be unto me
So Your Tawheed (Allaah) is my Tawheed, And disobedience to You (Allaah) is disobeying me.”
And indeed they have mentioned from Abee Yazeed Al-Bistaamee, who was known by the name Tayfoor, that he said, “Glory be unto me, glory be unto me, there is none whose condition is greater than mine, and the Paradise is the toy of my children.” And Adh-Dhahabee reported in his biography from Al-Meezaan that some of them used to affirm this statement from him (Al-Bistaamee).
And the likes of these statements in their creed of belief means all the things that exist are Allaah.
So these statements from Zakir could be from (his) belief of Al-Hulool (that Allaah indwells within His creatures). If not, then how can he affirm for these Sikhs, who are worshippers of cows, and vaginas, and trees, and whatever else that they worship besides Allaah – how can he affirm for them that they are people of monotheism (Muwahhidoon)!?
Or (the second possibility) is that he has with him something from the speech of theJahmiyyah, when they say that verily Faith (Al-Eemaan) is acknowledging, so whoever knows Allaah, then he is a person of monotheism (Muwahhid). Ibn Abee Al-‘Izz (may Allaah have mercy upon him) reported in his book, “Sharh ut-Tahaawiyyah”, that this statement necessitates from him (the speaker) that Fir’awn (Pharaoh) was from the people of monotheism (At-Tawheed), in that he only was in denial while his own soul actually was certain of it (Islaam being true). Allaah, the Mighty and Majestic, said, “And they denied them (those Ayât) wrongfully and arrogantly, though their own selves were convinced thereof.” (An-Naml:14)
What is necessitated by this statement is that the Prophets fought the idol worshipping polytheists (Wathaniyyoon Mushrikoon) upon falsehood, and that Allaah commanded that these disbelievers be fought against by that. And this is not correct, since they were worshippers of stones, and trees, and other than that from those things that they worshipped. And if they were like that, then verily they were worshipping Allaah when they knew this (i.e. there was no reason to fight them if Allaah was in all of these created things that they were worshipping as well). So the things that are necessitated by this statement are false.
The conclusion is that the man (Zakir) has rolled up everything that crawls or walks into his pouch from the falsehoods. And there is not a paragraph from these paragraphs (from his statements in this letter) except that beneath it are deviations and falsehoods that Allaah knows. However, this is an allusion to things other than this.
Translated by Aqeel Walker, 3/26/07
| I warn of some stations that have lessons with individuals who's affairs are not known | by Nissho for everyone |
Sheikh Ahmed Bazmoul on Seeking Knowledge (while being)Away From the Scholars
Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?
The Shaykh repeated the question and asked: Is the person an Arabic speaker or a non Arabic speaker?
The questioner responds that he is as Arabic speaker.
The Shaykh answers:
As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah Aza wa Jel, during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.
This is done in the following ways:
1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.
2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.
3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who's classes are broadcasted on the Quran radio station (KSA). It is upon the individual to be consistent with this program . This is very good, but at the same time, I warn of some stations that have lessons with individuals who's affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology, one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so , do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don't know him then you should continue to ask until you find out about him.
4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself. I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way! I warn you of this. I warn you from taking lessons from rooms who either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc.. Verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.
Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books. But in reading books there are also things one should be cautious of:
1. If a person does not have knowledge, he can misunderstand something
2. He may incorrectly pronounce words
3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two. But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok. But he should be aware of the following matters:
1. He should refer to the speech of the scholars, not depend on his own understanding
2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!
3. When he is able to reach the Ulema, it is upon him to do so. To go to them, to refer back to them, to ask them
4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu aleehe wa saleem) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought). But if a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information, verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.
These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.
Article taken from www.sahab.net:
Mustafa G
Ruwais, United Arab Emirates
| Using info from nonsalafi websites: should not mention that website | by Nissho for everyone |
As-Salaamu 'alaykum wa rahmatullaah
Al-hamdulillah we just spoke with Shaikh Abdul-Majeed As-Sabayyal (hafidhahullaah) for the week dars explaining the book Al-Usool min 'Ilm il-Usool and after the dars I asked the Shaikh regarding the question I asked him during the previous week's lesson about using statements of our scholars on the internet that we find on "non"-salafee websites. I asked in regard to what he said previously is it neccessary that we also mention, if we circulate or translate such statements for others, to mention that the website we took it from is not salafee or deviant?
The Shaikh said in this case, yes we should not mention that website so that people don't become confused about it thinking that it is a praiseworthy source, or we should mention that it is not a salafee source. He said even though it's permissible to use the statements and information from our scholars that we find on such astray websites, it is better that we stick to the more reliable websites, the ones where there is more correct information than incorrect information. He said the nonsalafee websites are of two types: either they are ones where you can distinguish the deviant information on them from the correct information, and the second type are the ones where the information is all mixed up and it is difficult to distinguish the truth from the falsehood on them.
He said nevertheless, the known salafee websites where the truth is more than the mistakes are numerous so it's best to benefit from them.
This is a summary of what he said, jazaahullaahu khayran, and the recording of the entire is session is with the brothers at Masjid Ibad-ur-Rahmaan in Marietta, GA. May Allaah reward the Imam Sa'id and the rest of the brothers there tremendously for hosting such beneficial sessions.
Al-hamdulillaah I hope this helps clarify the matter.
was-salaamu 'alaykum
Aqeel
| The Ruling on Cooperating with Innovators and Disbelieving Governments | by Nissho for everyone |
Question : What is the Ruling with regards to interacting with or cooperating with the innovators and also the disbelieving governments?
Answer: You said that the government is a disbelieving government and I myself do not actually know the situation of your government, whether it is disbelieving or whether it is a christian government for example. You have mentioned this and what I would like to point out to you , those who are listening, is that those groups who are formed upon partisanship, like the Ikhwaan al Muslimeen, the Muslim Brotherhood group, the Qutubiyyah ( those who follow the way of Sayyid Qutb ) and the Surooria group, these particular types of groups, they are the ones known for this. They are the ones who generalize in what they speak about the governments So we should not follow their way and we should be careful in following their particular path of generalizing governments to be disbelieving or being disbelievers.
Secondly, the cooperation with the disbelievers, in regards to buying and selling, then this is allowed. And with regards to the innovators this is allowed. However if one is able to cooperate firstly with a person from the Sunnah then this is what is required. And as for the prayer behind the innovators, this is allowed. Except for those who's innovations are in belief like those such as the Rawaafid or the Raafidah ( an extreme sect of the Shiite ) or those people who believe in wa'hdat al-wujud ( that Allah is in everything and everything is in Allah). These types of groups who have innovations in their belief in the form of shirk, these types it is not allowed to pray behind them.
As for cooperation with the Christians and Jews or the Majus ( fire worshipers ) then this is permissible in terms of buying and selling or interactions. For example, whoever gains some sort of position, with these types of governments ( whether they be Christian, Jews, or Majus ) and he does so in order to aide the Muslims and to earn a livelihood, this is allowed inshaAllah. As for the person gaining this type of work where he harms the Muslims and he aides the disbelievers over them, then this is not allowed and even his earnings from his salary is not allowed.
So I advise you ( the questioner ) to learn, to study knowledge which is the Legislated Islamic knowledge such that you do not generalize in your rulings in various affairs. For indeed, ignorance brings about oppression and leads to committing injustice. And also ignorance leads to making the affairs unclear and making the rulings and regulations mixed, without clarity. So pay attention to this.
Sheykh Ubayd ibn Abdullah al Jabiree
Q & A session
January 14, 2007
Live Salafi Duroos
السلام عليكن و رحمة الله و بركاته
Umm Aaisha Ameeyrah bint Arden Port Orange, Fl
Answer: You said that the government is a disbelieving government and I myself do not actually know the situation of your government, whether it is disbelieving or whether it is a christian government for example. You have mentioned this and what I would like to point out to you , those who are listening, is that those groups who are formed upon partisanship, like the Ikhwaan al Muslimeen, the Muslim Brotherhood group, the Qutubiyyah ( those who follow the way of Sayyid Qutb ) and the Surooria group, these particular types of groups, they are the ones known for this. They are the ones who generalize in what they speak about the governments So we should not follow their way and we should be careful in following their particular path of generalizing governments to be disbelieving or being disbelievers.
Secondly, the cooperation with the disbelievers, in regards to buying and selling, then this is allowed. And with regards to the innovators this is allowed. However if one is able to cooperate firstly with a person from the Sunnah then this is what is required. And as for the prayer behind the innovators, this is allowed. Except for those who's innovations are in belief like those such as the Rawaafid or the Raafidah ( an extreme sect of the Shiite ) or those people who believe in wa'hdat al-wujud ( that Allah is in everything and everything is in Allah). These types of groups who have innovations in their belief in the form of shirk, these types it is not allowed to pray behind them.
As for cooperation with the Christians and Jews or the Majus ( fire worshipers ) then this is permissible in terms of buying and selling or interactions. For example, whoever gains some sort of position, with these types of governments ( whether they be Christian, Jews, or Majus ) and he does so in order to aide the Muslims and to earn a livelihood, this is allowed inshaAllah. As for the person gaining this type of work where he harms the Muslims and he aides the disbelievers over them, then this is not allowed and even his earnings from his salary is not allowed.
So I advise you ( the questioner ) to learn, to study knowledge which is the Legislated Islamic knowledge such that you do not generalize in your rulings in various affairs. For indeed, ignorance brings about oppression and leads to committing injustice. And also ignorance leads to making the affairs unclear and making the rulings and regulations mixed, without clarity. So pay attention to this.
Sheykh Ubayd ibn Abdullah al Jabiree
Q & A session
January 14, 2007
Live Salafi Duroos
السلام عليكن و رحمة الله و بركاته
Umm Aaisha Ameeyrah bint Arden Port Orange, Fl
| O Seeker of Knowledge! Awaken! Because this knowledge is Religion | by Nissho for everyone |
O Seeker of Knowledge! Awaken!
Because this knowledge is Religion and
be aware of whom you take your Religion from.
In the saying of Allaah's Messenger (sallallahu alayhi wa sallam) to 'Umar Ibn al-Khattaab (radiyallaahu 'anhu), "This was Jibreel, he came to teach you your Religion," is an indication for the student of knowledge to turn his face toward the people of knowledge, the wise and learned scholars those whose fame for having taqwaa is widespread, whose reliability is established, those whose uprightness upon the Religion is known.
This Knowledge is your Religion
The Pious Predecessors have indicated this point that is such that it rescues from ignorance and protects those who follow and apply it from misguidance. The noble taabi'ee Muhammad Ibn Seereen said , "Indeed this knowledge is the Religion so look and see from whom you arc taking your religion." 93
This is because the knowledge is carried by the trustworthy ones. So it is right and proper that this is whom it is taken from. Just as Aboo Moosaa 'Eesaa ibn Sabeeh said, "It is authentic from the Prophet (sallallahu alayhi wa sallam) that he said, 'This knowledge will be carried in every generation by the trustworthy ones, those who will repel from it the changes of those going beyond bounds, the misinterpretations of the ignorant, and the false claims of the liars.' 94
So the correct way of knowledge is that it should be taken from those who have this as their way and their description." 95
Therefore it is befitting that you distinguish between the scholars of the people ofSunnah and those of the people of bid'ah (innovation) just as Muhammad Ibn Seereen (may Allaah have mercy on him) said, "They had not used to ask about the chain of narration but when the fitnah 96 occurred they said, `Name your men to us.' So as for the people of the Sunnah then their narrations would be accepted, and as for the people of innovation, their narrations would not he accepted." 97
Likewise it is befitting that one distinguishes the people of understanding and accepts from them, because every knowledge has its people who are known with it and known through it.
Maalik Ibn Anas (may Allaah have mercy on him) said, "This knowledge is Religion so look to see from whom you take your Religion. I met seventy people who would say, `So and so said Allaah's Messenger (sallallahu alayhi wa sallam) said that ...' (i.e., men from the Taabi'een) at the pillars of the mosque, and he indicated that the mosque of the Prophet (sallallahu alayhi wa sallam) but I didn't take anything from them. But if one of them were given some wealth he would have proved trustworthy. Because they were not from the people of this affair; and when Muhammad ibn Muslim Ibn 'Ubaydullaah ibn 'Abdullaah Ibn Shihaab (az-Zuhree) comes, the people crowd around his door." 98
Pearls from the Sayings of the
People of Knowledge
This point has been indicated by the people of knowledge in their works in order to protect and to prepare for the future so that this knowledge would not fall into the arms of the false claimants, "Those people whose tree sprouted in a barren land, those who compete for prominence before they have matured, those who turn into raisins before they have become grapes, those who throw themselves upon the station of knowledge to give verdicts and to author works, and those who intrude upon the pinnacle belonging to the trustworthy predecessors of this ummah. So these people settle themselves in the courtyards belonging to knowledge, and are only intent upon demolishing its sanctity and tearing down its protective fence."
And the boldness of these people has only been increased by the common folk and their likes attending their circles in amazement listening to their stories with delight. Al-Khateeb al-Baghdaadee said in, Al-Faqeeh wal Mutafaqqih (2/96), "It is befitting for the student that he should turn his attention to those scholars who are famous for their practise of the Religion. Those who are known for their good and for their repute upon good in the Religion." Then he said, "He should be such that he is characterised by patience, mildness, modesty, and being kind, mild and tolerant with his companions, but who speaks the truth and gives sincere advice to the creation, and the rest of the praiseworthy attributes and beautiful characteristics."
All of this refers to those who have the precondition of being known to be straight and upright in their Religion, (those) for whom it is established that they are trustworthy and free from innovations. As for one who is not of this description, then you must turn away from him and not hear from him. It is befitting for the students of the sharee'ah knowledge that they should be aware of the true reality of the affair, to be aware from whom they are taking their Religion. They should not seek it from the people of Innovation who will mislead them while they do not realise, because he (sallallahu alayhi wa sallam) said, "From the signs of the Last Hour is that knowledge will be sought from 'the small
ones. '" 99
99 [Ibn al-Mubarak said that '... the small ones ...' (al-Asaaghir) means the people of innovation, see' As-Saheehah no. 695. Trans. note]. Reported by 'Abdullaah ibn al-Mubaarak in Az-Zuhd ( no.61), …I say: This is a saheeh chain of narration.
Source: The Manners of the Scholar and Student of Knowledge from the explanation of Hadith of Jibril By:Shaikh Saleem ibn 'Eed al-Hilaalee – A famous student of Shaykh Albanee – Imam of Hadith.
Words of Advice by Shaykh Bazmool
If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who's classes are broadcasted on the Quran radio station (KSA). It is upon the individual to be consistent with this program . This is very good, but at the same time, I warn of some stations that have lessons with individuals who's affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology, one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so , do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don't know him then you should continue to ask until you find out about him.
Web-Site of Senior Scholars
Imaam Muhammad Naasirud-Deen al-Albaanee [d. 1420] (rahimahullaah)
Imaam 'Abdul-'Azeez Ibn 'Abdullaah Ibn Baaz
[d. 1420] (rahimahullaah)
Imaam Muhammad Ibn Saalih al-'Uthaymeen
[d. 1421] (rahimahullaah)
Al-'Allaamah Muqbil Ibn Haadee al-Waadi'ee
[d. 1422] (rahimahullaah)
Present: Shaykh Saalih Ibn Fawzaan Ibn 'Abdillaah Al-Fawzaan
Present: All-'Allaamah Rabee' Ibn Haadee al-Madkhalee
Present: Al-'Allaamah 'Ubayd Ibn 'Abdullaah al-Jaabiree
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