 | Boycotting People of Innovation to protect oneself | by Nasrin for everyone |
Allaamah Ubayd al-Jaabiree said, "Hajr wiqaa'ee (الهجر الوقائي - self-protective boycotting) is when you, by your own self, boycott an innovator. You know that he is an enemy to the Sunnah and its people. And you know that his usool (foundations) are not upon the Sunnah. Then you may boycott him on your own - you do not visit him or invite him to visit you, you do not sit where he sits, you may do this."
Following is modified from the comments by Br. Abul Abbas Moosaa Richardson:-
Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this type of boycotting(i. e. Hajr wiqaa'ee):"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship! " [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethah printing]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and they take the necessary measures to protect it.
Know the reality of those who limit boycotting to Hajr Ta'deebee only (الهجر التأديبي - Disciplinary Boycotting), and then criticize those who practice Hajr wiqaa'ee, blaming them for boycotting in a way that does not bring a positive change to the boycotted individual, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior." (Saheeh al-Bukhaaree #6054)
Note: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.[1]
Shaykhul Islaam Ibn Taymiyyah said[2],
One of the principles of the Shariah is درء المفاسد مقدم على جلب المصالح (darul-mafaasid muqadim uwla min jalbil-masaalih - repelling harm takes precedence over procuring benefits).[7] The narrations from the Salaf regarding this are too many to enumerate. Following are just some of these narrations:[8]
Following is modified from the comments by Br. Abul Abbas Moosaa Richardson:-
Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this type of boycotting(i. e. Hajr wiqaa'ee):"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship! " [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethah printing]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and they take the necessary measures to protect it.
Know the reality of those who limit boycotting to Hajr Ta'deebee only (الهجر التأديبي - Disciplinary Boycotting), and then criticize those who practice Hajr wiqaa'ee, blaming them for boycotting in a way that does not bring a positive change to the boycotted individual, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior." (Saheeh al-Bukhaaree #6054)
Note: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.[1]
Shaykhul Islaam Ibn Taymiyyah said[2],
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One of the principles of the Shariah is درء المفاسد مقدم على جلب المصالح (darul-mafaasid muqadim uwla min jalbil-masaalih - repelling harm takes precedence over procuring benefits).[7] The narrations from the Salaf regarding this are too many to enumerate. Following are just some of these narrations:[8]
- ... from 'Abdur-Rahman ibn Yazeed who said : I heard 'Abdullaah ibn Mas'ood say: "Beware of the innovations which the people invent, since the Deen does not pass out of the hearts all at once - rather Shaitaan introduces innovations for him until he expels Eemaan from the heart; and it will soon happen that the people will abandon the obligatory duties which Allaah has made binding upon them - the Prayer, the Fast, the lawful and the prohibited, and speak about their Lord - the Mighty and Majestic. So who ever reaches that time then let him flee." It was said: O Aboo Abdur-Rahman, to where? He said: "Not to anywhere, he should flee with his heart and his Deen and not sit with anyone of the people of innovation."
- ...From Mujaahid who said: "It was said to Ibn Umar that Najdah says so and so ..., but he stopped himself from hearing it for fear that some of it would fall into his heart."
- ...(From) Sa'eed ibn 'Aamir who said: I heard Ismaa'eel [i.e. Ibn Khaarijah] narrate, saying: two men from the people of the innovated sects came to Muhammad Ibn Seereen and said: "O Aboo Bakr we want to narrate something to you." He said: "No." They said: "Then may we recite an Aayah from Allaah's book to you?" He said: "No." He said: "Either you two get up and leave or I will get up." So the two men stood up and left. So one of the people said: "What harm would it do to you for him to recite an Aayah?" He said: "I hated that he should recite an Aayah and that they would distort it and then it would enter my heart."
- ...From Aboo Qulaabah who said: "Do not sit with them and do not mix with them for I do not feel safe that they will not drown you in their misguidance and confuse you about much that you used to know."
- ...Ma'mar said: Ibn - Taawoos was sitting when one of the Mu'tazilah came and began speaking, so ibn Taawoos entered his fingers into his ears and said to his son: "O My son put your fingers into your ears and press tightly so you do not hear any of his speech." Ma'mar said: Meaning that the heart is weak.
- ...'Abdur Razzaaq narrated to us saying: Ibraaheem ibn Abee Yahya said to me: "I think that there are many from the Mu'tazilah in your area!?" I said: "Yes and they claim that you are one of them." He said: "Will you enter this shop with me so that I can speak with you?" I said: "No." He said: "Why?!" I said: "Since the heart is weak and the Deen is not for the one who overcomes in debating."
- ...from Muhammad ibn an-Nadr al-Haarithee, who said: "Whoever listens to a person of innovation and knows that he is a person of innovation - then he is left to himself and leaves the protection of Allaah."
For the footnotes and further updates please refer http://salafitalk.net/st/viewmessages.cfm?forum=11&topic=10702
| Audio: Advice to Those Who Debate with the People of Innovation but are Ignorant | by Nasrin for everyone |
Audio: Advice to Those Who Debate with the People of Innovation but are Ignorant |
Thursday, 04 March 2010 | ||||||||||
During a tele-link with the noble scholar, Shaykh Rabee’ ibn Haadee, we asked a question in regards to the ignorant debater. One who debates the people of innovation while he himself is not well-grounded in Islaamic knowledge, an issue that is becoming prominent in the west. Review: Q: What is the case about a person who ascribes to the correct ‘aqeedah, salafiyyah, however he has some ignorance, and along with this ignorance he goes and approaches the people of innovation, in the case we are talking about, the ‘Ashaa’irah, specifically those who are known to be callers to the way of the ‘Ashaa’irah. His ignorance leads him into mistakes in basics of‘aqeedah, like he affirms two ears of Allaah, without having a text to do so, but in the heat of the argument, he makes grave errors and affirms for Allaah attributes that we have no evidence to affirm. What advice would you give us for those who enter into such arguments about religious affairs, not being firmly grounded in Islaamic Knowledge? | ||||||||||
Last Updated ( Thursday, 04 March 2010 ) |
| Prohibition of Differences and Ikhtilaafaat | by Nasrin for everyone |
Prohibition of Differences and Ikhtilaafaat
by Shaykh 'Abdullaah Ibn Abdur-Rahmaan Al-Jarboo (حفظه الله تعالى)
on Saturday, August 22nd, 2004
on Saturday, August 22nd, 2004
http://studyislaam.org/index.php?option=com_content&view=article&id=287:2004-08-22-prohibition-of-difference-and-iktilaafaat-by-shaykh-abdullaah-al-jarboo&catid=77:general-lectures&Itemid=9
The Shaykh 'Abdullaah Al-Jarboo (حفظه الله تعالى) is a learned scholar from Saudi Arabia, a professor at the Islaamic University in Madeenah Al-Munawwarah (الجامعة الإسلامية بالمدينة المنورة). Perhaps those of you who listen to ‘Ilm-Online have heard many of his lectures. May Allaah سبحانه وتعالى reward him tremendously for being with us today.
Introduction
The Shaykh ‘Abdullaah Al-Jarboo حفظه الله تعالى proceeded: In previous lessons we discussed thateemaan (الإيمان – faith) increases and decreases depending on each person. Mankind differs in the amount of eemaan which they possess. The level of one’s eemaan is determined by:
- What is in one’s heart i.e. what is in one’s heart from knowledge (علم – ’ilm), belief (اعتقاد – al-I’tiqaad) and love (محبة – mahabbah). One person may have more love for Allaah سبحانه وتعالى and His messenger صلى الله عليه وسلم than another, so the degree of love will be stronger from one individual to another. Similarly the belief will be more correct in one individual as compared to another, and one individual may have a stronger volition than another to choose what is good. All of these qualities are from the actions of the heart.
- One’s actions i.e. the actions of the individual in his commitment to performing good/righteous actions; e.g. when he does good actions such as prayer (الصلاة – salaah), fasting (الصوم – sawm) and pilgrimage (الحج – Hajj), and leaves off the bad ones.
- One’s speech i.e. one must engage in good speech and busy one’s tongue with reciting the Qur’aan, remembering Allaah سبحانه وتعالى, saying good things (الكلام الحسن – alkalaamul hasan) and other than that from the acts of obedience. All these things as well as leaving off ill sayings will increase one’s eemaan.
THE PEOPLE ARE IN ONE OF THREE LEVELS BASED ON THEIR EEMAAN
The Muslims therefore vary in their eemaan (الإيمان) and the portion of it which each individual possess. For some it is high whilst for others it is lower. As has been previously mentioned, when consideration is given to the level of good deeds which one performs, then there are three (3) levels. Allaah سبحانه وتعالى has mentioned in Qur’aan:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ
{We gave the Book (the Qur'aan) as inheritance to such of Our slaves whom We chose (the followers of Muhammad صلى الله عليه وسلم). Then of them are some who wrong their own selves, and of them are some who follow a middle course, and of them are some who are, by Allaah's Leave, foremost in good deeds...} [Faatir/al-Malaaikah 35:32]
{We gave the Book (the Qur'aan) as inheritance to such of Our slaves whom We chose (the followers of Muhammad صلى الله عليه وسلم). Then of them are some who wrong their own selves, and of them are some who follow a middle course, and of them are some who are, by Allaah's Leave, foremost in good deeds...} [Faatir/al-Malaaikah 35:32]
These levels are in accordance with their difference in perfection of the branches of eemaan with knowledge and action.
- First Level – Those who are oppressive to themselves
As for the first level then he is oppressive to himself (ظالم لنفسه). He is the one who entered Islaam in a good manner, understood Tawheed (belief in the oneness of Allaah), fulfilled the salaah (prayer) etc. but then after that, he started to mix the good actions with the bad actions and we know who they are and the nature of their eemaan and their endings i.e. what they will get in this life, what they will have in their grave after death and what they will get on Yawmul Qiyaamah (the Day of Judgement) depending on their actions. - Second Level – Those in the middle
As for the second level then he is al-muqtasid (المقتصد). He is the one who sort of stays in the middle. Such a person also entered into Islaam, understood Tawheed, did acts of obedience which Allaah سبحانه وتعالى made obligatory upon him and desisted from the prohibitions which Allaah سبحانه وتعالى prohibited. If he fell into anything from sin and major sins he repented quickly. However, he also fell short in some of the liked actions and he indulged in some of the disliked acts and he engaged himself plentifully in the allowable acts (i.e. there is no haraam in them). As for the muqtasid, we know who they are, the nature of their eemaan and also the portion of their reward in this world and the hereafter. - Third Level – Those who race to do good
As for the third level then he is As Saabiqu bil Khayraat (السابق بالخيرات) – he who races to do good. They are those who race or are at the forefront in doing good actions and the ones who make all of their actions and all of their concerns in this dunyaa (worldly life), for the Deen. They are al-Muhsinoon (المحسنون) and al-Muqarraboon (المقربون) i.e. those who strive to get closer to Allaah سبحانه وتعالى. They are the ones who in this world, all of their concern and their time, whatever Allaah سبحانه وتعالى gave them from wealth and all of their life is spent in the way of Allaah سبحانه وتعالى. They are the ones who strive to do good by obeying Him and by being good to His servants. They also concern themselves with how they may help the Deen of Allaah سبحانه وتعالى. All of their actions are considered obedience, whether in the form of jihaad, teaching or learning the Deen, performing salaah or engaging in the remembrance of Allaah سبحانه وتعالى. Indeed all of their time is for Allaah سبحانه وتعالى.
They are those who perform what is obligatory upon them, then the mustahabbaat (المستحبات – recommended deeds) and they forsake the prohibitions and leave off all the evil actions that are haraam (حرام – prohibited) and makrooh (مكروه - disliked) and they get closer to Allaah سبحانه وتعالى after doing the faraaid (فرائض – obligated acts), by doing the mustahabbaat: thenawaafil (نوافل – optional deeds). They are also the ones who have zuhd (زهد) in this world i.e. abstinence from certain things in this world (dunyaa). They try their utmost to race to do good deeds. As for them we also know who they are, the nature of their eemaan is known so they are the ones racing to Allaah سبحانه وتعالى; they are the friends of Allaah سبحانه وتعالى and for them are the high places in this dunyaa and in the aakhirah (الآخرة). Concerning this third group, it is in reference to them Allaah سبحانه وتعالى says in His Book:وَالسَّابِقُونَ السَّابِقُونَ {10} أُوْلَئِكَ الْمُقَرَّبُونَ {11} فِي جَنَّاتِ النَّعِيمِ {12} ثُلَّةٌ مِّنَ الْأَوَّلِينَ {13} وَقَلِيلٌ مِّنَ الْآخِرِينَ
{And the foremost ones [(in Islaamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call to embrace Islaam] will be foremost (in Paradise). These will be the nearest (to Allaah). In the Gardens of Delight (Paradise). A multitude of those (foremost) will be from the first generations (who embraced Islaam). And a few of those (foremost) will be from the later generations.} [al-Waaqi’ah 56:10-14]
From amongst the Saabiqoon are the prophets and the truthful ones, the ones who are nearest to Allaah سبحانه وتعالى; one third of them were in the time of the Companions (as-Sahaabah), but there are a few who are from the later generations – the ones who are at the forefront, preceding, a third from the first people and few from the last and they are the ones who will have gardens of joy (Jannaatun na’eem) and they are from the Anbiyaa (الأنبياء – the prophets) and the Saalihoon(الصالحون) the people who do righteous acts. There were a lot of them at the time of the Sahaabah (صحابة) and in our time there are few but they are still present.
- What is the pathway which an individual may use to strengthen his eemaan and to increase it?
- What can one do to become amongst the friends of Allaah? How can one become amongst those who are beloved to Him سبحانه وتعالى and amongst those to whom He grants safety and honour in this world and the Hereafter?
- How can one really increase one’s eemaan?
THE WAYS TO INCREASE ONE’S EEMAAN
The causes which will lead to an increase in one’s eemaan can be summarised in two words: al-‘Ilmالعلم – Knowledge and al-‘Amal العمل – Action.
So, eemaan increases with knowledge and action. Therefore the pathways to increase one’seemaan are:
- The pathway of Knowledge
- The pathway of Action.
- KNOWLEDGE – 1ST PATHWAY TO INCREASING ONE’S EEMAAN As for the first pathway, what is intended here by knowledge is:
a) Knowing Allaah (معرفة الله)
b) Knowing the Prophet (معرفة النبي صلى الله عليه وسلم)
c) Knowing the Deen of al-Islaam (معرفة دين الإسلام)
Each person who has perfected his knowledge of these three matters would have attained the means to perfecting one’s eemaan in a most perfect way. As for ‘ilm (knowledge) of Allaah سبحانه وتعالى, knowledge of His Prophet صلى الله عليه وسلم and knowledge of the Deen of al-Islaam, there are two (2) paths to it.
(A) The First Path - By reflecting on the signs of Allaah سبحانه وتعالى
This is by reflecting on the signs of Allaah سبحانه وتعالى which have been sent down (تدبر آيات الله التنزيلية). What is intended by this is learning the verses from His Book and the Sunnah. When one learns the Qur’aan and the Sunnah, then such an individual will know his Lord, his Messenger صلى الله عليه وسلم and the Religion of Islaam. The more one increases his knowledge of the Qur’aan and the Sunnah, the more his knowledge of these matters will increase and the more his eemaan will increase. This first way is complete, encompassing and inclusive of all that the Muslim needs in order to acquire knowledge of these core matters.
Indeed in the Book of Allaah سبحانه وتعالى and the Sunnah, there is a perfect, complete, correct message, specifying Allaah سبحانه وتعالى as the Only One truly deserving to be worshipped and as the Lord of Truth. In the Qur’aan and Sunnah there is also a pure, perfect understanding of the Prophet of Allaah صلى الله عليه وسلم and knowing and understanding the Religion of al-Islaam which is the path towards Allaah سبحانه وتعالى. The proofs found in Qur’aan and Sunnah to substantiate these statements are numerous. Amongst them is the statement of Allaah سبحانه وتعالى:
b) Knowing the Prophet (معرفة النبي صلى الله عليه وسلم)
c) Knowing the Deen of al-Islaam (معرفة دين الإسلام)
Each person who has perfected his knowledge of these three matters would have attained the means to perfecting one’s eemaan in a most perfect way. As for ‘ilm (knowledge) of Allaah سبحانه وتعالى, knowledge of His Prophet صلى الله عليه وسلم and knowledge of the Deen of al-Islaam, there are two (2) paths to it.
(A) The First Path - By reflecting on the signs of Allaah سبحانه وتعالى
This is by reflecting on the signs of Allaah سبحانه وتعالى which have been sent down (تدبر آيات الله التنزيلية). What is intended by this is learning the verses from His Book and the Sunnah. When one learns the Qur’aan and the Sunnah, then such an individual will know his Lord, his Messenger صلى الله عليه وسلم and the Religion of Islaam. The more one increases his knowledge of the Qur’aan and the Sunnah, the more his knowledge of these matters will increase and the more his eemaan will increase. This first way is complete, encompassing and inclusive of all that the Muslim needs in order to acquire knowledge of these core matters.
Indeed in the Book of Allaah سبحانه وتعالى and the Sunnah, there is a perfect, complete, correct message, specifying Allaah سبحانه وتعالى as the Only One truly deserving to be worshipped and as the Lord of Truth. In the Qur’aan and Sunnah there is also a pure, perfect understanding of the Prophet of Allaah صلى الله عليه وسلم and knowing and understanding the Religion of al-Islaam which is the path towards Allaah سبحانه وتعالى. The proofs found in Qur’aan and Sunnah to substantiate these statements are numerous. Amongst them is the statement of Allaah سبحانه وتعالى:
إِنَّ هَذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ
{Verily, this Qur'aan guides to that which is most just and right...} [Al-Israa 17:9]
The Qur’aan guides to the truth (al-haqq), it guides to every straight, just way. The Qur’aan points out the meanings, the authentic matters and the truth in all affairs. The Qur’aan expounds on the truth in knowing Allaah, knowing the Prophet of Allaah صلى الله عليه وسلم and knowing the religion of al-Islaam. The Qur’aan explains all matters dealing with each issue pertaining to the truth. It is not feasible for man to know the truth by a means other than this (i.e. the Qur’aan).
إِنَّ هَذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ
{Verily, this Qur'aan guides to that which is most just and right...} [Al-Israa 17:9]
Allaah سبحانه وتعالى says:
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا
{Do they not then think deeply in the Qur'aan, or are their hearts locked up (from understanding it)? } [Muhammad 47:24]
{Do they not then think deeply in the Qur'aan, or are their hearts locked up (from understanding it)? } [Muhammad 47:24]
In this ayah Allaah سبحانه وتعالى is reproaching the disbelievers, the jaahileen – those who remain in ignorance whilst the Qur’aan is with them, and also those who are negligent towards the Qur’aan as they are not reading the Qur’aan, nor pondering over it. Had they read and pondered over the Qur’aan they would learn and their path would be illuminated with the light (noor) of knowledge. However these are the ones who have locks upon their hearts which prevents them from benefiting from the Qur’aan and knowing the truth. These locks which are upon their hearts are the shahawaat (الشهوات – the desires), the shubuhaat (الشبهات – the doubts in their hearts), the i’raadh (الإعراض – their turning away from this haqq) and other than this from the matters which prevent one from reflecting on the Speech of Allaah and learning it.
There are many verses which explain the virtue of the Qur’aan, it’s being a light for mankind, teaching them, providing them with the knowledge which they are in need of, and the obligation of being content with it. The aayaat which explain these realities are many.
In the Sunnah, the Messenger of Allaah صلى الله عليه وسلم said: “I have left with you two things if you hold fast to them you will not be misguided: the Book of Allaah سبحانه وتعالى and my Sunnah.”[1]
He who learns the Qur’aan and acts according to it, then he will never go astray and it will be a foundation and a light for him in all of his affairs. So whoever holds on to the Book of Allaah سبحانه وتعالى will not be misguided, he will not be lost and he will be guided inshaa’ Allaah تعالى.
(B) The Second Path – By means of using the intellect
- As for the second path to knowledge i.e. the knowledge of Allaah سبحانه وتعالى, the Prophet صلى الله عليه وسلم and the Deen of al-Islaam, then it is through the way of the intellect (العقل –al-‘aql) or by using one’s intellect. However this path is restricted/limited (محدود – mahdood). The first path i.e. the path to knowing Allaah سبحانه وتعالى, His messenger صلى الله عليه وسلم and His Deenthrough the Book and the Sunnah is the best way – the most encompassing and complete because all that we need to know concerning our Lord, Allaah سبحانه وتعالى our Prophet صلى الله عليه وسلم and the Deen of al-Islaam can be found in the Book of Allaah سبحانه وتعالى and the Sunnah. Additionally through the usage of the ‘aql (intellect) one can gain knowledge of some things, but one cannot gain complete knowledge with it.
Many proofs have been mentioned where Allaah سبحانه وتعالى orders mankind with tadhakkur(تذكر – pondering) and tadabbur (تدبر – contemplation) and tafakkur (تفكر – reflection). He explains that tafakkur (reflection) upon the Kingdom of the heavens and the earth is from amongst the special qualities of the Believers – those who are God-conscious (المتقون – al-muttaqoon) and who have yaqeen (i.e. al-mooqineen – those who have certainty in their belief). Allaah سبحانه وتعالى has also said:
وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ {20} وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ
{And on the earth are signs for those who have Faith with certainty. And also in your own selves. Will you not then see? } [adh-Dhaariyaat 51:20-21]
So He said “for those who have faith with certainty (al-mooqineen).” And in another ayah Allaah سبحانه وتعالى says:
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ
{Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.} [aal-Imraan 3:190]
{Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.} [aal-Imraan 3:190]
It is as if someone asked “Who are they (Ulool-Albaab – the men of understanding)?” and Allaah سبحانه وتعالى gave the response to this immediately in the next verse.
So Allaah سبحانه وتعالى revealed:
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَاماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ
{Those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth…} [Ale-Imraan 3:191]
{Those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth…} [Ale-Imraan 3:191]
It explains who are the Mu’minoon (Believers) are – those whose hearts have been given light and they ponder upon these aayaat (signs) and the creation of Allaah سبحانه وتعالى, and by this reflection on the aayaat and the creation of Allaah سبحانه وتعالى, they attain knowledge and yaqeen upon yaqeen (i.e. certainty in their belief).
If we ponder upon the creation, we are able by using our intellect, to recognize many of attributes of Allaah سبحانه وتعالى. We become aware that Allaah is Present and that He is All-Knowledgeable, All-Wise and He does what He wishes and His Power is All-Encompassing. Indeed we come to know that Allaah has great knowledge. He has the most potent Power. We become knowledgeable of His Magnanimity and many of His attributes which are manifested by His actions. When we observe these actions as well as the creation we become absolutely certain that Allaah سبحانه وتعالى is the Creator, The Great, The All Knowing. So indeed we become cognizant of many of the Attributes (sifaat) of Allaah سبحانه وتعالى when we reflect on what He has created.
Through our intellect (العقل) we can ascertain the correctness and perfection of the Sharee’ah(Legislation of Islaam) which the Prophet Muhammad صلى الله عليه وسلم was sent with. If you look at the beliefs in Islaam and the beliefs of the false religions/nations and shirk, then you become aware of the soundness of the aqeedah (belief system) in Islaam. When you compare the law systems formulated by men to the Islaamic law system you will realize that the Islaamic Sharee’ah is the most comprehensive, perfect and the best law system put forth for mankind. It upholds justice (al-‘adl – العدل); in the laws of Islaam you will find that which incites with righteousness and doing good, and that which prohibits from doing evil. As a result of adhering to this Sharee’ah, the Muslims will live under it’s protection as brothers, loving one another and being satisfied, leading their lives in the best way. By following thisSharee’ah you can attain the best life.
Also, if you look at the manners in Islaam and the manners (الأخلاق – al-akhlaaq) of other nations i.e. the misguided nations, you will find in Islaam manners which are of the highest standard and the best of manners, and you will become aware of the greatness of Islaam by comparing Islaam with other than it. Additionally you will testify by using the intellect that it isnot at all possible for anyone to have brought forth this Deen of Islaam.
Through the intellect we can also recognize many other good things in this Sharee’ah of Islaam and the greatness and truthfulness of the Messenger صلى الله عليه وسلم. But as we said before, it is limited and as such you cannot know through the intellect, the types of worship, the manner of worship and the best of manners and morals ever put forth for mankind. Also we cannot grasp through the intellect those matters which make up the laws of Islaam and those things which are unseen. We cannot know this purely by using intellect. There is no doubt that the Muslim must use his intellect and contemplate, however this is a restrictedmeans, through which we cannot perceive everything.
What has been mentioned thus far is linked with the first way used to increase one’s eemaanand it is by gaining knowledge i.e. knowledge of Allaah سبحانه وتعالى and the Messenger of Allaah صلى الله عليه وسلم and the Deen of Allaah سبحانه وتعالى. In summary the two ways used to gain this knowledge are:
- Reflecting on the signs (aayaat) of Allaah which He سبحانه وتعالى has sent down.
- At-tafakkur fee aayaatillaahil-kawniyyah (الكونية التفكرفي آيات الله – reflecting on the Universal signs of Allaah) i.e. reflecting on the signs and creation of Allaah سبحانه وتعالى by using the intellect to recognize certain things; and again, this way is limited.
- ACTIONS – 2ND PATHWAY TO INCREASING ONE’S EEMAAN
As for the second matter i.e. the second means by which one’s eemaan can be increased, then it is action. What is intended here by ‘action’ is doing that which Allaah سبحانه وتعالى has ordered with i.e. action done in obedience to Allaah, complying with His commands and staying away from what He سبحانه وتعالى has prohibited. Action also has two paths:- The first path is tatheer (التطهير) i.e. purification
- The other is tazkiyyah (التزكية) i.e. self-purification
- The First Path
As for the first path – tatheer (التطهير) i.e. purifying oneself, then what is intended is staying away from the ugly affairs, distancing oneself from sins like shirk (associating partners with Allaah in worship), and those factors which would nullify one’s Islaam (falling into kufr – disbelief). It entails staying away from bad manners, ill conduct, thekabaair (الكبائر – the great major sins), all types of other sins, those things which are prohibited as well as those things which are disliked. This is the first path of action and it is purification by leaving off all that is qabeeh (قبيح – dirty and disliked). This is the first way. - The Second Path
As for the second path, it is tazkiyyah (التزكية) as Allaah has stated in the Qur’aan:خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَكَ سَكَنٌ لَّهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ
{Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allaah for them. Verily, your invocations are a source of security for them; and Allaah is All-Hearer, All-Knower.} [At-Tawbah 9:103]
The intended meaning is that man purifies himself by doing the correct, good, righteous actions, by obeying Allaah, having the right beliefs based on what came in the Book of Allaah سبحانه وتعالى and the Sunnah, performing the correct actions such as salaah, zakaah, fasting (sawm) and Hajj, and other than that from the actions which Allaah سبحانه وتعالى has ordered man with, and also remembering Allaah سبحانه وتعالى. One can also purify himself by having good morals and manners, virtuous character and good inter-personal relations (i.e. he deals with the people in the best of ways). He also cooperates with others in doing that which Allaah has commanded and doing everything that leads to good and all the good actions that Islaam has praised. Then this is the second way i.e. the way of action; and by doing these things it is the second way by which your eemaan can increase.
Summary
In summary, the matters which will increase a person’s eemaan, is that the Muslim has to exert himself, make jihad against himself in learning and performing actions in all branches of eemaan; the Messenger صلى الله عليه وسلم said: “Faith (eemaan) consists of more than sixty or seventy branches.”[2]
So whosoever fulfils these conditions having learnt them and acting upon them, then his eemaanwould increase with his knowledge and by acting in accordance with the knowledge. And if the knowledge decreases then one’s eemaan will decrease; and if his actions decrease then so will hiseemaan. Also, eemaan may be lost if a person does actions which will cause his Islaam to be nullified and we ask Allaah سبحانه وتعالى to save us from that. Aameen.
| Hajr Wiqaa’ee – Boycotting People of Innovation to protect oneself | by Nasrin for everyone |
Hajr Wiqaa’ee – Boycotting People of Innovation to protect oneself
Shaykhul Islaam Ibn Taymiyyah said[2],
In addition to the articles that are mentioned under the sources for the above compilation, the following are some more beneficial articles:-
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- Mixing with the people of hizbiyyah for long periods of time with excuse of advising them
- Scholars on mixing with Ahlul Bid’ah with excuse of ‘Maslahah wal Mafsadah‘
- Refutation of the doubt: "Hijrah is to be made only from those Innovators whose Bidah is Bid’ah-mukaffirah"
- Explanation of the terms Tamyee’, Mudaaraat & Mujaamalah & advice regarding that
- Refutation of the doubt: ‘Ummah has split up enough & I will sit with everyone’
- Al-Albaanee States Warning Against Ahlul-Bid’ah Is The Foundation!
- Ibn Qudamah on the Categories of Ahlul Bid’ah and how should a Salafi behave with them
- Can We Sit With the Common Folk from the People of Innovation?
- Is it correct for a Salafy Daa’ee to mix with the Hizbees in order to rectify them?
| “Beware do not lift the curtain !…” | by Nasrin for everyone |
| “Beware do not lift the curtain !…” | for everyone |
Tirmidhi #76 records on the authority of Nawwas ibn Sam’an that the messenger of Allah (sallallahu alyhi wa sallam) said:
“Allah has set forth the following as a parable:
There is a road that leads straight to the destination. On either side of the road there is a wall in which there are open doors with curtains hanging on them. From the remote end of the road, a voice calls, ‘proceed straight and do not turn aside’. Whenever someone intends to lift a curtain from the door another voice calls from above. ‘Beware! Do not lift the curtain; otherwise you will be lured inside’. The prophet (sallallahu alyhi wa sallaam) explained the parable by saying that the straight path is Islam. the walls are the limits imposed by Allah, the open doors are the things that He has prohibited, the voice which calls from the end of the road is the Quran and the voice which calls from above is Allah’s monitor in the heart of every believer”.
It was declared Hasan Gharib by Tirmidhee and sahih by Hakim #245 with Dhahabi agreeing and Al-Albani , sahih al-Jami’ #3887
“Allah has set forth the following as a parable:
There is a road that leads straight to the destination. On either side of the road there is a wall in which there are open doors with curtains hanging on them. From the remote end of the road, a voice calls, ‘proceed straight and do not turn aside’. Whenever someone intends to lift a curtain from the door another voice calls from above. ‘Beware! Do not lift the curtain; otherwise you will be lured inside’. The prophet (sallallahu alyhi wa sallaam) explained the parable by saying that the straight path is Islam. the walls are the limits imposed by Allah, the open doors are the things that He has prohibited, the voice which calls from the end of the road is the Quran and the voice which calls from above is Allah’s monitor in the heart of every believer”.
It was declared Hasan Gharib by Tirmidhee and sahih by Hakim #245 with Dhahabi agreeing and Al-Albani , sahih al-Jami’ #3887
| “They are the True Scholars” | by Nasrin for everyone |
“They are the True Scholars”
Whoever’s knowledge is not beneficial and deems himself better than those who preceded him in his stances and his elaborate, laborious speech, will also deem himself better than them in knowledge or ranking in the Sight of Allah. He will look down upon those who came before him and mock them for having little knowledge. This pauper does not realize that the lack of speech arising from the Salaf was because of their wara’ and fear of Allah, had they wished to lengthen or detail their discussions, they were fully capable of doing so. When ibn ‘Abbas heard some people debating about the religion he said,
Do you not know that to Allah belong certain servants, though they are fully able to respond and are not dumb, the fear of Allah has silenced them and given them tranquility. They are the true scholars, the eloquent ones, the intelligent, the noble; scholars of the Days of Allah, except that when they brought to mind the greatness of Allah, their minds were overcome, their hearts split for the fear of Allah, and their tongues were silenced. When they recovered from this state they rushed to performing righteous deeds thinking themselves to be amongst those who were negligent when in reality they were sagacious, those of strong determination; thinking themselves to be oppressors and sinners when in reality they were pious worshippers, free of oppression and sin. They did not think that abundant worship was too much for Him; they were not content with little worship, and they did not look down on any acts of worship. Wherever you were to meet them you would find them sombre, solicitous, in a state of dread and fear of their Lord. [Reported by Abu Nu'aym and others.]
- Transcribed from: The Excellence of Knowledge – Ibn Rajab Al-Hanbali
| [Q]: Is it permissible for us to insult those whom the scholars have insulted? | by Nasrin for everyone |
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
Shaykh Rabee', may Allah preserve him was asked:
[Q]: Is it permissible for us to insult those whom the scholars have insulted?
هل يجوز لنا أن نسب من سبه أهل العلم؟
[A]: Insulting, no you should not insult. If he was declared an innovator and there is a need to clarify his condition then clarify. Say so and so is a mubtad'i (innovator), so and so has such and such with him. As for insulting then no, no insulting, do not insult if the scholars insulted him, you do not insult even if they judged him with a judgment that is rightful. If you see people being influenced by him in a harmful way then clarify his condition, so that the people can be cautious of his evil and safe from his evil. As for insulting then no, it does not benefit.
السب ، لا ما تسب ، لكن إذا بُدع واحتجت إلى بيان حاله لنصح الناس فبين ، تقول فيه ، فلان مبتدع ، فلان عنده كذا ، أما السب فلا ، السب لا ، لا تسبه ، إذا سبه ، أنت لا تسبه ، إذا حكم عليه بحكم هو حق فيه ، وإذا رأيت أناسا يتضررون به ، فأنت عليك أن تبين حاله ، حتى يحذر الناس من شره ويسلمون من شره ، وأما السب فلا ، ولا يفيد
Original Source: http://www.sahab.net/forums/showthread.php?t=375222
Translated by: Aboo Zayd Muhammad Sheikh-Elmi
| how should he seek knowledge, how should he study the books that he is studying and how should he stick to the scholars? | by Nasrin for everyone |
| Until when will we say "Know! May Allaah have mercy upon you" | for everyone |
بسم الله الرحمن الرحيم
Until When Will You Say: ‘Know may Allaah have mercy upon you’?[1]
Shaykh al-‘Allaamah Muhammad Amaan al-Jaamee (may Allaah have mercy upon him) was asked:
Question 8
A student of knowledge asks how should he seek knowledge, how should he study the books that he is studying and how should he stick to the scholars?
Answer:
In summary, the smaller students of knowledge in this era have unfortunately been preoccupied; they have been preoccupied withsiyaasah (politics) and they do not know the meaning of siyaasah. On many occasions the students approach me at my chair when I get ready to leave, here, in Riyaadh and in Kharj, and I expect them to ask me knowledge related questions and surprisingly they ask me concerning political incitement (against the ruler), groups and ideologies.[2] They have become preoccupied.
Whoever desires to seek knowledge should totally turn away from all manifestations of political incitement and they should start by memorizing the smaller books. They should begin with the three fundamental principles and they should pay no attention to the rabble rousers who say: “Until when will we say: ‘Know may Allaah have mercy upon you?’ Will you say this until you die?”
When you die and you are in the grave you will be asked about that which you once used to mock: Who is your Lord? What is your religion? Who is your Prophet? You ridiculed this when you were living and you will be asked about that which you ridiculed when you are in your grave. The first thing that you will be asked about, the first thing is that which is contained within the three fundamental principles.
Pay no attention to this detrimental political incitement and memorize this small booklet because it contains Tawheed, (legislated) rulings, the actualization of the statement of Tawheed (Laa ilaha illa Allaah), the nullifiers of Islaam and the four principles. Memorize them like you memorize Faatihah. Then review it with the students of knowledge so that they can explain it for you so that you can understand (what you have memorized).
I am certain that a student of knowledge who has understood the three fundamental principles, if he was sent as a caller to a non-Arab country with the three fundamental principles he would be become like Ibn Taymiyyah (i.e. in the eyes of the people). This is something that has been noticed. If you memorized this text and understood it and you spent some time amongst the Africans and Asians, if you explained to them the three fundamental principles then there you would be like Ibn Taymiyyah.
But all praise is due to Allaah, their children in those places are now memorizing but they need someone to explain it to them. Therefore, do not allow them (i.e. the revolutionaries) and those who do not sincerely advise to cause you to waste this opportunity.
Memorize Kitaab at-Tawheed[3], al-Bayqooniyyah[4] and forty hadeeth[5], memorize these books. But here you have been preoccupied whereas the Muslim children in Pakistan, India and Africa are memorizing these books with precision. With these two ears of mine I listened to some of the African youth memorizing the three fundamental principles, Kashf ash-Shubuhaat[6], Kitaab at-Tawheed and forty hadeeth.
I stood in the class and listened to them; they are memorizing these texts like (they have memorized) Faatihah. This is because this political incitement has not reached there and they are upon al-Fitrah (the pure disposition Allaah created them upon). I ask Allaah to preserve them from what has affected many of the youth. So memorize these texts, and then review them with the Mashaayikh and the students of knowledge. Then you can move on to more detailed works and then more detailed works. Start with the smaller affairs of knowledge until you reach the major affairs of knowledge- if this expression is correct.
This is how the one who desires to seek knowledge gradually advances; and he should never listen to the commotion transpiring around him. A person may say to themselves: “Does this mean that you want us to isolate ourselves from the world we live and that we should not possess knowledge of current affairs?”
As for current affairs then listen to the radio and read the papers occasionally. Knowledge of the current affairs will come to you and you are walking down the street, you are in your car and you are in your house. Do not occupy (yourself with this) just learn (your religion). It is upon you (to seek) knowledge.
Al-Ajwibat adh-Dhabiyyah ‘Ala al-Asilah al-Manhajiyyah.
Compiled and translated by Abu ‘Abdillaah Hassan Somali
February 13, 2010
Benefits:
1. The people of the Sunnah are not overcome by their emotions.
2. It shows the importance of studying the classical works of the scholars of Islaam.
3. The danger of mocking those who study and teach ‘aqeedah.
4. Lessons can be learnt from the mistakes made by those who severed their ties with the scholars of this ummah.
5. It demonstrates the high regard that the scholars have for the three fundamental principles.
6. The perils of wasting time by spending numerous hours following new fads and crazes to the detriment of your Islamic studies. An example of this in our time is facebook.
7. Knowledge will not be attained with ease and comfort.
8. Being consistent and patient with your studies.
9. It highlights the trickery employed by the callers of misguidance to deceive the youth and divert them from learning the‘aqeedah and manhaj of the rightly guided predecessors.
10. Being firm upon these fundamental principles will prepare you for the inevitable test that we will face when we die. May Allaah make us firm in this life and the next.
[1] [TN] The intent here is to belittle and knock those who teach and study the books of‘aqeedah. With this statement they are referring specifically to the three fundamental principles, which starts with the sentence ‘Know may Allaah have mercy upon you’ after the basmalah. This is a coldly calculated deceptive plot as once the youth are isolated from the classical works of ‘aqeedah they are easy prey for the callers of misguidance to capture in the net of takfeer, rebellion, extremism, neo-liberalism, deviant groups and parties, innovations etc. They are like a tree with a weak foundation which can easily be uprooted any time the wind blows, and they have nothing to resort back to at confusing times except their emotions. This explains why some of them boldly stated that the books of ‘aqeedah are not suitable for our times because they only comprise of texts and rulings.
[2][TN] Shaykh Muhammad Amaan, in his answer to question 4, said: The people of the Sunnah who distanced themselves from political incitement and provocation against the rulers are (considered by these people) as flatterers and Government agents! This is surely a new approach. This is very unfortunate and we did not expect this type of idea to appear amongst our youth but it has happened. The reason why this appeared is because the callers to the truth were too lenient at the beginning of this affair when the rabble rousers started to become active in the ranks of the youth. The callers to the truth were negligent and they left the arena open for them. They had free reign to the extent that they corrupted many of the hearts of the youth and they were able to distance them from the scholars. They turned the youth against one another and designated for them different affiliations and ascriptions: Ikhwaanee, Tableeghee, Surooree and Tahreeree, affiliations and ascriptions that we were not accustomed to in this land (Saudi Arabia) as this land was known for unity and Tawheed.
[3][TN] Compiled by Shaykh al-Islaam Muhammad Ibn Abdul Wahhaab (may Allaah have mercy upon him).
[4] [TN] This is a piece of remarkable poetry that addresses some of the fundamental concepts of the science of hadeeth. There is a difference of opinion concerning the first name of al-Bayqoonee some of the people of knowledge state that it is Taha others claim ‘Umar, Allaah knows best. May Allaah have mercy upon him.
[5][TN] Compiled by Imaam an-Nawawee (may Allaah have mercy upon him).
[6][TN] Compiled by Shaykh al-Islaam Muhammad Ibn Abdul Wahhaab.
May Allaah bless our noble brother Hasan as-Somaalee for the translation of this response of the noble Shaykh, Muhammad Amaan al-Jaamee (may Allaah have mercy upon him).
| The Ruling on Listening to Unknown Speakers | by Nasrin for everyone |
Question: What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?
ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟
Answer: Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad. The trials of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned ‘we said: name to us your men’ meaning they were know by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allaah is the one who grants success.
بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق
Shaykh Falaah Ismaa’eel al-Mandakar
Translated by Muhammad Elmi
http://www.mandakar.com/FatawaDetails.asp?ID=314
http://fatwaislam.com/fis/index.cfm?scn=fd&ID=1367
| The methodology of Da'wah is Tawqeefiyyah | by Nasrin for everyone |
The methodology of Da'wah is Tawqeefiyyah
| Attacking scholars | by Nasrin for everyone |
Fatwa no. 16873
Q: Some people claim that they are following the way of Salaf (righteous predecessors),( Part No : 2,Page No:317)
but they are constantly attacking scholars and accuse them of introducing innovations in the religion. It is as if their tongues are created to utter such accusations despite their claim that they follow the Salaf. Now, I would like to ask Your Eminence, may Allah keep you safe:
What is the true concept of Salafiyyah and its attitude towards the modern Islamic sects? May Allah reward you the best reward for benefiting Muslims. Indeed, He is the All-Hearer of supplication.
A: If the reality is as you have mentioned, then attacking scholars and ascribing them to innovations is not the way of the Salaf, who were the best of this Ummah (nation). Rather, theirs is the way of adhering to the teachings of the Qur'an and the Sunnah as well as understanding the religion of Islam in the same manner of the Sahabah (Companions of the Prophet) and those who follow them in righteousness who called to Allah with wisdom, fair preaching, and arguing in a way that is best. This also necessitates acting according to what is preached and the principal rulings of Islam, calling to co-operation in good and union of all Muslims on the truth in addition to avoiding all causes of dissention, such as grudges, envy, and abusing people's honor, as well as other reasons that separate Muslims into sects and groups that curse and abuse each other. Allah (may He be Exalted) says,
( Part No : 2,Page No:318)
And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves, and remember Allah's Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. 
Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment. Furthermore, it is authentically reported that the Prophet (peace be upon him) said:
Do not renegade (as) disbelievers after me, striking the necks (cutting the throats) of one another 
There are more Ayahs and Hadiths that dispraise dissention and its reasons. Thus, securing the honor of Muslims is necessarily admitted religious obligation. They should not be violated or abused. It is also worse to violate the honor of Muslim scholars, who benefit Muslims with their knowledge. There are many texts of the two noble revelations pointing out to their revered status. Allah (may He be Praised) mentions them as the witnesses to His Oneness when He (may He be Exalted) says:( Part No : 2,Page No:319)
Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in Justice. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. Abusing scholars unjustly and ascribing them to innovations and Fisq (flagrant violation of Islamic law) or belittling their status and degrading their opinions are of the most grievous kinds of injustice; rather this might stir Fitnah and ward off Muslims from seeking to learn matters of their Din (religion) and all the goodness spread by such scholars, regardless of the great harm this will affect on the spread of the sanctified Shar`. If the trustworthiness of those who preach such beneficial knowledge is blemished, this will definitely affect the knowledge seekers and their readiness to receive such knowledge. This is similar to criticizing the Sahabah of the Messenger of Allah by some whimsical people. The Companions are the witnesses that the Prophet of this Ummah (peace be upon him) did conveyed his message and the Shari`ah of Allah. If the trustworthiness of the witness is abused, the same happens to the person who is witnessed. It is obligatory upon the Muslim to adhere to the high manners of Islam and its rulings, hold the tongue from abusing knowledgeable scholars, repent to Allah (may He be Exalted) and pay the due rights to their owners. However, if a scholar wrongly judges a legal matter, this should not be a pretext to underestimate his knowledge, as knowing what is right is by referring to the knowledgeable people who are known for their religion and sound creed. The Muslim should not listen to an ignorant person who may misguide him while he is unaware.( Part No : 2,Page No:320)
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
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| The difference between the Aqeedah and the Manhaj | by Nasrin for everyone |
The difference between the Aqeedah and the ManhajQuestion [35] :
Is there a difference between the Aqeedah and the Manhaj?
Answer [35]
The Manhaaj is more general [and or broader] than the Aqeedah;
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Distinguishing Between Aqeedah and Manhaj
Imaam al-Albaani was asked,
“Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?”
The Shaikh replied in powerful and revealing words:
That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shariah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah. (Al-Asaalah Magazine, Vol 22).
Shaykh Taraheeb ad-Dosri hafidhahullah was asked,
“How should we respond to one who says, “As long as our Aqeedah is the same(muslims), we should unite and work together without being on the same Manhaj.”
The Shaykh said that this is an incorrect matter. The Aqeedah and the Manhaj are one thing. He whose Manhaj is correct then his Aqeedah is correct. He said for example; There is the position of the people of Sunnah regarding how they affirm the names and qualities of Allaah. There is also the issue that they do not declare someone to be a disbeliever by a sin they commit. So these are issues that are both Aqeedah and Manhaj. They both have a onnection. So it doesnt go for one to say that his Aqeedah is sound and that it is according to the Qur’an and Sunnah. For instance, in his methodology he says that he is a Sufee and worshipping Allah with that which Allaah does not legislate. If he is Sunni then he can not be Sufee. If he is Sufee he can not be Sunni.
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Source : Follow the discussion @ Difference Between Aqeedah and Manhaj?
Is there a difference between the Aqeedah and the Manhaj?
Answer [35]
The Manhaaj is more general [and or broader] than the Aqeedah;
- The Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu’a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj.
- As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Distinguishing Between Aqeedah and Manhaj
Imaam al-Albaani was asked,
“Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?”
The Shaikh replied in powerful and revealing words:
That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shariah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah. (Al-Asaalah Magazine, Vol 22).
Shaykh Taraheeb ad-Dosri hafidhahullah was asked,
“How should we respond to one who says, “As long as our Aqeedah is the same(muslims), we should unite and work together without being on the same Manhaj.”
The Shaykh said that this is an incorrect matter. The Aqeedah and the Manhaj are one thing. He whose Manhaj is correct then his Aqeedah is correct. He said for example; There is the position of the people of Sunnah regarding how they affirm the names and qualities of Allaah. There is also the issue that they do not declare someone to be a disbeliever by a sin they commit. So these are issues that are both Aqeedah and Manhaj. They both have a onnection. So it doesnt go for one to say that his Aqeedah is sound and that it is according to the Qur’an and Sunnah. For instance, in his methodology he says that he is a Sufee and worshipping Allah with that which Allaah does not legislate. If he is Sunni then he can not be Sufee. If he is Sufee he can not be Sunni.
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Source : Follow the discussion @ Difference Between Aqeedah and Manhaj?
| Is there a difference between Bid’ah and diverging from the Sunnah? | by Nasrin for everyone |
| Is there a difference between Bid’ah and diverging from the Sunnah? | for everyone |
By The Noble Shaykh Rab’ee ibn Hadee Al-Madkhali (may Allah preserve him)Question: Is there a difference between Bid’ah and diverging from the Sunnah?
Answer: Mukhalafatus Sunnah has a more general meaning than bid’ah. Diverging from the sunnah can sometimes be in sinning or in Bid’ah. Bid’ah in itself is diverging from the Sunnah : Worshipping Allah in acts He and His Messenger didn’t legislate.
The Innovator and Sinner without a doubt both diverge from the Sunnah. It’s better for us to say, “ They diverge from the Quran and the Sunnah.” When we say Sunnah it refers to the reports on the Prophet (peace and blessings be upon him). And sometimes the word Sunnah is used to mean Minhaj. The Prophet (peace and blessings be upon him) said, “ Cling to my Sunnah and the Sunnah of my rightly Guided Companions…”
Taken from his Fataawa (vol 1/ pg 150)
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Answer: Mukhalafatus Sunnah has a more general meaning than bid’ah. Diverging from the sunnah can sometimes be in sinning or in Bid’ah. Bid’ah in itself is diverging from the Sunnah : Worshipping Allah in acts He and His Messenger didn’t legislate.
The Innovator and Sinner without a doubt both diverge from the Sunnah. It’s better for us to say, “ They diverge from the Quran and the Sunnah.” When we say Sunnah it refers to the reports on the Prophet (peace and blessings be upon him). And sometimes the word Sunnah is used to mean Minhaj. The Prophet (peace and blessings be upon him) said, “ Cling to my Sunnah and the Sunnah of my rightly Guided Companions…”
Taken from his Fataawa (vol 1/ pg 150)
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
| Golden Words from Imam al-Albani | by Nasrin for everyone |
Golden Words from Imam al-Albani
Question: “O Shaykh There are some principles of which some youth actualize, and that is: : ‘The one who does not excommunicate a Kaafir [disbeliever]; then he is a Kaafir , and the one who does not proclaim a Mubtadi’ [an innovator] to be an innovator; then he [himself] is an innovator, and the one who is not with us ; then he is against us : So what is your opinion on this principle, O Shaykh?”
Shaykh al-Albaanee : ‘And from where did you come up with this principle !? And who is the one who formulated it !?’ This reminds me of a thing which is narrated from our original homeland –Albania - it was narrated in some of the sittings of my father rahimahullaah, the story goes : That a knowledgeable person visited a friend of his in his home, and when he exited from him; he [the scholar] excommunicated [made Takfeer] of him [the host]. So it was said to him : ‘Why?’ We have a custom in our land – and I think it is spread in the lands of the world- and that is that the scholars are venerated and are honoured in certain manners and ‘blind-followings’ ; which [indeed] vary in different lands, and among them is for example a man entered a room and sat there, when he is leaving; it is incumbent that his sandals [shoes] are prepared for him such that this scholar does not have to make an effort of bending or going around as if he is just entering , rather his shoes are made ready in front of his feet. So this scholar when he visited his friend and exited and found his shoes as they were – meaning [as if] the Shaykh was not honoured- as they had left the shoes as they were, hence this scholar said : ‘Indeed this one has disbelieved!’ [It was asked :] ‘why?’ ‘because he did not honour the scholar, and the one who does not honour the scholar; does not honour knowledge [itself], and the one who does not honour knowledge; does not honour the one who came with knowledge, and the one who came with knowledge was Muhammad –may peace & blessings be upon him- : [Shaykh Al-Albaanee says] ‘and like this he linked it in a chain to Jibreel, to The Lord of The Worlds. Thus he is [or thus he became] a Kaafir !This question , or this principle has reminded me of this generalization. It is never a condition that for one who declared Takfeer on a person -and established the proof on him – that every person should be with him in declaring Takfeer [of this person]. This is because he [this person being excommunicated] may be a person who has a different interpretation ; hence another scholar sees that it is not permissible to make Takfeer on him [for this reason]. And likewise Tafseeq [declaring someone to be an evil person / an open sinner], and also Tabd’ee’ [declaring someone to be an innovator].
Indeed in reality : this is one the Fitnah’s [tribulations] of this present era. And the hastiness of some youth in claiming knowledge whether the intention of this is in stages or by way of adhering to a specific scholar this is always necessary.
This field is vast, [just as] one scholar might view something to be compulsory while another does not hold an opinion like that. And the scholars -past and present- have differed [to have different opinions on some matters]; only because the Ijtihaad [scholarly deductions] [do not become and] are not a must on others to hold the same opinion as his. [That is why we have varying opinions in some matters.]
The one whom is a must on him to hold the opinion of another is the Muqallid [the follower] who does not have knowledge ; thus it is a must on him to follow [a scholar]. As for one who is knowledgeable just as the one who pronounced these rulings of Takfeer and Tafseeq and Tabd’ee – and he does not view the same opinion as him – then it is never a must on him to follow that other scholar [who made the ruling].
Anyway what is apparent is that this calamity –InshaAllaah- has not spread in other lands apart from your land.
Translated by Aboo Waheedah as-Salafee-may Allah bless him
Source : Silsilatul Hudaa wa-n-Nur : 778 , Fourth question – from Minute 10 to 15.
| Benefit: Shaykhul-Islaam Ibn Taymiyyyah on Reading the Books of the Innovators | by Nasrin for everyone |
Benefit: Shaykhul-Islaam Ibn Taymiyyyah on Reading the Books of the Innovators
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In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
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In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
Our brother Moosaa Richardson whilst reading through the book entitled, "Methods the People of Falsehood Use to Establish their Baatil - Exposed" by Shaykh Muhammad Ibn 'Umar Bazmool, may Allah preserve him, mentioned a very important issue concerning reading the books of the innovators. Many of us have heard the erroneous statement, "take the good and leave the bad", which in essence does not make any sense at all in this situation. This act of taking the good and leaving the bad would require a person, in advance, to have knowledge of the good and the bad to be able to filter out what would harm him. If he had this ability he wouldn't need this source at all in the first place.
Shaykhul-Islaam Ibn Taymiyyah, may Allaah have mercy on him, commented on one of the most famous explanations of the Qur'aan from the Mu'tazilah entitled, "al-Kashaaf". This tafseer has been read by many, both in the past and the present who fell for the high level of eloquence and literature in this book. Similarly today we find many reading and quoting from the deviant Sayyid Qutb and his misguided tafseer, "In the Shade of the Qur'aan" (Fi Zilal al-Qur'an). Again, people are not basing this on its concurrence to the sunnah, but rather they are attached to the eloquence exhibited by the author.
Listen to see what Shaykhul-Islaam Ibn Taymiyyah had to say about this book (al-Kashaaf) and those who read it - An Important Principle to Understand!
| ‘I am a Sunni and I am not a Salafi.’ | by Nasrin for everyone |
‘I am a Sunni and I am not a Salafi.’
By
Shaykh Salih as-Suhaymee
Translated by
Abbas Abu Yahya
The question: When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment) he says: ‘I am a Sunni and I am not a Salafi.’
The Shaykh Answered:
‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!
The Sunni O you Miskeen (impoverished person) is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!
Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it is obligatory upon you to honour yourself by ascribing yourself to the Salaf and to the Manhaj of the Salaf, since indeed ascription to that is obligatory.
Ahl-ul-Sunnah, the Salaf, the followers of the Salaf, the Firqat an-Najjeeyah, the Taifat-ul-Mansoorah , the Jamaa’ah, the Salafi and the Sunni, all of these mean one title: and they are the Jamaa’ah, and they are similar to those whom were upon what the Prophet -sallAllaahu alayhi wa sallam- and his Companions were upon.
So be a serious Salafi – be a serious Salafi, just like the Salaf used to say – a Salafi ascribing to the Manhaj of the Salaf in sayings, actions and belief.
And I believe that whoever brags with this type of talk (‘I am a Sunni and I am not a Salafi.’) is very far from the Manhaj of the Sunni which is the Manhaj of the Salaf.
May Allaah give everyone the capability to obtain beneficial knowledge and righteous actions. May Allaah send prayers, peace and blessings upon our Prophet Muhammad, his Family and all his Companions.’
[Taken from the Shaykh’s lesson from the ‘Explanation of ‘an-Nasihah al-Waladeeyah liAbee al-Waleed al-Bajee Rahimullaah-’ end of tape one.]
| Benefit: Supporting the Construction of the Masaajid of Ahlul-Bid'ah? | by Nasrin for everyone |
Benefit: Supporting the Construction of the Masaajid of Ahlul-Bid'ah? |
Tuesday, 19 January 2010 |
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem... The Noble Scholar Shaykh Saalih al-Luhaydaan was asked: Is it permissible to donate money to the people of innovation for the building of Masaajid (the plural of Masjid), bearing in mind that some of the people of truth pray in them? He responded: No one should donate money to the people of innovation to support and assist them in their innovation. Indeed, the one who supports them in this innovation will share with them its sin. السؤال الثاني عشر: هل يجوز التبرع بالمال لأهل البدع لبناء مساجد لهم، علما بأن هناك من أهل الحق من يصلون في هذه المسجد؟ الجواب: لا يتبرع لأهل البدع لنصرهم و تأييدهم على بدتهم، فإن من أيد على البدعة شاركهم في إثمها |
Last Updated ( Wednesday, 20 January 2010 ) |
wa salaamu 'alaykum wa rahmatullaah
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| Sincerity Toward Scholars | by Nasrin for everyone |
| Sincerity Toward Scholars by Sheikh Uthaymeen | for everyone |
Sincerity Toward Scholars
Sheikh Muhammed bin Saleh Al Uthaymeen
Source: Explanation of 40 Hadith (Arabic)
Sincerity toward the scholars is established through various means:
1. Having love for them. If one does not love a person, he will not take that person as an example.
2. Supporting and assisting them in clarifying the truth. This is accomplished by spreading their books through various means of media which are presently available at every time and place.
3. Defending their honor. If something detested was attributed to an esteemed scholar, it is upon the Muslim to follow the following steps:
a. To confirm that the disliked or incorrect issue was actually mentioned by the scholar. How many lies are attributed to a scholar! Therefore, it is incumbent that one investigates concerning the issue. Once that takes place and it is confirmed, then the person moves on to the following steps.
b. One should then contemplate the issue and question himself, is this actually something that should be rebutted or not? It is possible that at first the issue seems to be something that should be rebutted, but after one reflects over the matter, they come to the conclusion that it is actually a true statement. Therefore, it is compulsory that one contemplates over the issue to conclude whether it is correct or not.
c. If you conclude that the matter is not something which should be rebutted, it then becomes mandatory on you to defend the scholar and spread this defense amongst the people. You should clarify to the people that what was mentioned by the scholar is true, even if the people are in opposition to it.
d. But on the contrary, if you conclude based on your opinion, that the matter attributed to the scholar is a mistake (by way of the scholar), it then becomes mandatory upon you to contact him with good manners and humbleness. You should say: I have heard that you have said such and such, and I would like for you to explain this issue to me, for indeed you have more knowledge than me.
If he clarifies the issue for you, you then have the right to debate him concerning it, but this should be done with good manners and reverence for the scholar according to his status and what is suitable with respect to him.
As for what is conducted by many ignorant individuals who approach the scholar who holds an opinion in opposition to what they believe, they approach him in a rude and impolite manner and it’s even possible that some of them move or shake their hands in his face. They say to him: What is this statement that you have invented! What is this detested statement! You do not fear Allah!
But if a person were to reflect over the issue, he would find that the statement of the scholar is in fact in accordance with the text (hadith), and the other people’s opinion is actually in opposition to the text. Most of these kinds of individuals are afflicted with this sort of character due to them being amazed with themselves. They believe that they are Ahlu Sunnah and that they are upon the way of the Salaf, but in reality they are the furthest away from the path of the Salaf and they are likewise furthest away from implementation of the Sunnah. If a person is amazed with himself – we ask Allah for protection-, this person views others as extremely small ants. Therefore, one must be aware of this matter.
4. If you witness a mistake made by a scholar, it is not befitting that you are silent and say: He is more knowledgeable than me.
Rather you should debate with him concerning the matter with good manners and respect. This is because, at times a person may be unaware of a ruling and this individual is informed by someone who is lower in knowledge than him. This is also considered from sincerity toward the scholars.
5. One should direct him (the scholar) toward good as it pertains to propagating Islam amongst the masses. If you notice that this scholar loves spreading knowledge, and therefore he speaks in (gatherings) everywhere he goes, but you notice that this is a burden upon the people and they mention: This scholar has burdened us. Or they say: Whenever we sit with him, he gives us a lecture! From sincerity toward the scholar is that you advise him that he should not lecture except when needed. A person should not feel that if he advises the scholar with the aforementioned that he has prevented him from spreading knowledge. But rather, this action (advising the scholar) is considered from that which protects and preserves knowledge. This is because, if the people become uninterested, then they will become unconcerned with the scholar and his lectures.
Translator’s comment:
After reading this valuable advice by Sheikh Muhammed bin Saleh al Uthaymeenرحمه الله تعالى, I felt the need to translate it and post it for the benefit of those who consider it a small matter to refute a scholar of Ahlu Sunnah. You find some individuals who are young and have not sat a significant amount of time with the many senior scholars of this Ummah, but yet they find within themselves the courage to refute well known respected scholars who have been praised by many of their contemporaries from amongst the people of knowledge. It should also be noted that if one were to read some of the statements of these individuals, he would find that they are not at all matters that a scholar should be rebutted for, but instead they are minor issues not related to Minhaj, Aqeedah nor major issues of Fiqh, and therefore these issues do not produce hatred amongst Salafi scholars nor do they lead to refutation or separation. At any rate, we encourage our brothers and sisters to benefit from the above advice of Sheikh Uthaymeen, and may Allah correct the affairs of the Muslims.
Mustafa George DeBerry
Riyadh, KSA
| The Repentance of an Innovator | by Nasrin for everyone |
| The Repentance of an Innovator | for everyone |
بسم الله الرحمن الرحيم
The scholars of Islaam have differed regarding the repentance of the innovator into two positions:
1. The repentance of the innovator is not accepted
2. The repentance of the innovator is accepted
The strongest position regarding the repentance of the innovator is the position of the majority of the scholars.
The majority of the scholars hold the position that the repentance of the innovator is accepted. They use as a proof for their position that which is in the Qur'aan and the Sunnah. Allaah said:
قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
(الزُّمَر:53)
"Say: O My slaves who have wronged their own souls! Despair not of the mercy of Allaah, indeed Allaah forgives all sins. Lo! He is the Forgiving, the Merciful. "
(az-Zumar:53
. Imaam ash-Shawkaanee (may Allaah have mercy upon him) regarding this verse: "Know that this verse is the verse in the book of Allaah which gives the most hope...Verily the repentance from the polytheist is something that Allaah will forgive him by for that which he did of polytheism according to the consensus of the scholars"
Shaykhul-Islaam Ibn al-Qayyim (may Allaah have mercy upon him) said: "The majority of the scholars have said that the repentance is for every sin. Therefore it is possible to repent from every sin and it be accepted. The majority of the scholars use as a proof the statement of Allaah:
قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ
Say: O My slaves who have wronged their own souls! Despair not of the mercy of Allaah, indeed Allaah forgives all sins"
(az-Zumar:53)
This is regarding the one who repents. They also use as a proof the statement of Allaah:
وَإِنِّى لَغَفَّارٌ۬ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحً۬ا ثُمَّ ٱهۡتَدَىٰ
"And lo! verily I am Forgiving toward him who repents and believes and does good, and afterward walks aright"
(Taa ha:82).
That was the end of the quote. Also there is a narration on the authority of Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (sallallaahu alayhi wa sallam) said (what means):
"If you where to commit sins until the point of your sins reaching the heavens and then you repented Allaah would accept your repentance"
(at-Tirmidhee/Authenticated by al-Albaanee).
Also on the authority of Abdullaah ibn Amr (may Allaah be pleased with him) that the messenger of Allaah (sallallaahu alayhi wa sallam) said (what means):
"Indeed Allaah accepts the repentance of the servant as long as he (the servant) doesn't (start) gargle (of death)"
(at-Tirmidhee/Authenticated by al-Albaanee)
As for that which the scholars use as a proof to say that the repentance is not accepted, it is the narration of Anas bin Maalik (may Allaah be pleased with him) he said that the Messenger of Allaah (sallallaahu alayhi wa sallam) said (what means):
"Verily Allaah has prevented the repentance of every person of innovation"
(at-Tabaraanee, al-Bayhaqee and others/ Authenticated by al-Albaanee).
Shaykhul-Islaam Ibn taymiyyah (may Allaah have mercy upon him) said: "The meaning of their statement that -innovation is not repented from- is that evil action of the innovator who has taken a religion which Allaah didn't legislate nor His Messenger has been beautified for him and he sees it as something good. As a result of that he doesn't repent as long as he sees it as being something good. Understand that the first step of repentance is the person having the knowledge that his action was evil in order for him to repent from it. So as long as he sees his action as being something good but it is evil in reality, surely the person will not repent".
Shaykhul-Islaam Ibn Taymiyyah also said: "Those who have said that Allaah will not allow the person of innovation to repent, the meaning of that is, as long as the person is an innovator seeing his innovation to be good, he will not repent from it".
Imaam Ahmad was asked about the meaning of the hadeeth of Anas (which was mentioned above). He responded by saying: "The innovator will not be given the success to repent nor will it be made easy for him".
This was taken from the of Abu Sufyaan az-Zayla-ee' az-Zubayree "Sifatu Tawbatil-Mubtadi'" with the introduction of Shaykh Muhammad al-Emaam and Shaykh Uthmaan bin Abdillaah as-Saalimee (may Allaah preserve them) pages 26-28
Abu Yusuf Khaleefah Brooklyn NYC
The night of the 26th of Muharram 1431h/
Dec 12th 2010g
| The scholars reply to Abu Usamah Khalifah's question against Shaykh Rabee' at Green Lane Mosque | by Nasrin for everyone |
The scholars reply to Abu Usamah Khalifah's question against Shaykh Rabee' at Green Lane Mosque Birmingham December 2009
Alhamdulillaah Rabil 'Alameen wal 'aqibatul lilmutaqeen wa laa 'udwana illa 'ala dhaalimeen wa Ashadu anLaa ilaaha ilallaah wa Ashadu anna muhammadan rasoolullaah sallallaahu 'alahi wa sallam, Amma Ba'd:
The scholars reply to Abu Usamah Khalifah's question against Shaikh Rabee' at Green lane mosque conference Birmingham December 2009.
First, Abu Usama says: "some of the scholars and students of knowledge have REFUTED the honourable Sheikh Rabee' Al-Madkhali (hafidhahullaah) INCLUDING YOURSELF and is this true that he held the position of Irjaa?""
Sheikh Saalih Sadlan praised Sheikh Rabee' as being one of the scholars and like other scholars he is correct in some things and mistaken in others. He said that he advised him in his house to leave off speaking about the dead especially those who have works on Tafseer and knowledge from the scholars (most probably referring to Sheikh Rabee's refutations on Sayid Qutb and his books). Sheikh Saalih Sadlan also said that Sheikh Rabee' has something of this harshness.
Then Sheikh Saalih Sadlan compares Sayid Qutb to Ibn Hajar and he said that the scholars continue to benefit from Fathul Baaree of Ibnul Hajr even though he erred. Then Abu Usama Khalifah added in the translation that Sheikh Rabee' should stop "cursing the dead people... "due to a hadeeth of the Prophet salallaahu 'alaihi wa sallam mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note. Sheikh Saalih Sadlan ended by defending Sheikh Rabee' to not have Irjaa'
This was taken straight to some of the scholars for their reply:
1. After speaking to Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi and they heard the above speech, they both said that it is wrong to compare Sayid Qutb with Ibn Hajar rahimahumAllaah. As the latter was considered to be from the scholars even if he erred so his mistakes rejected and honour kept as for Sayid Qutb then he was ignorant of the deen and has vile speech against Musa 'alaihi wa sallam and the Companions radiallaahu 'anhum.
2. Secondly, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi said that clarifying the errors of those who err openly even from those who died is from the methodology of the pious predecessors so that the Muslims do not follow them in their open errors.
3. Thirdly, Sheikh Muhammad ibn Haadi added that this is why we should stick to the books of the Pious Predecessors so that we know their methodology in refuting the mistakes of those who err.
Imam an-Nawawi rahimahullaah brings a chapter heading "The dead who are praised with good words or who are condemned with bad words" Then he mentioned the hadeeth of Anas bin Malik who said: A funeral passed by and it was praised with good. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. And there passed another funeral and it was condemned in bad words. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you!
There passed a funeral and it was praised with good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a funeral and it was condemned with bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: He whom you praised with good terms, Paradise has become certain for him, and he whom you condemned with bad words, Hell has become certain for him. You are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth. [Hadeeth no. 949 Saheeh Muslim, Saheeh al-Bukhaaree 1367, Majmu' Fataawa, 28/371, Saheeh al-Jaami'h 5950].
Imam an-Nawawi comments straight after this hadeeth saying, "If it was said how were the Companions allowed to condemn the funeral (of the evil one) when there is a hadeeth in Saheeh Al-Bukhaaree and other than in Al-Bukhaaree which forbid cursing the dead? The answer being that the forbiddance of cursing the dead is referring to other than the hypocrite and the rest of the disbelievers, and in other than the one who openly portrays his sin and innovation (bid'ah). As for these (ones) then it is not forbidden to mention them with bad words in order to warn against their path, against following their example and against imitating their manner. And this hadeeth clearly shows that the one they condemned with bad words was known to have hypocrisy or similar to what we have mentioned, this is what is correct in answering this matter and in understanding it well along with the hadeeth which prohibits cursing (the dead) and I have clarified this in detail with proof in Kitaab Al-Adkhaar." [7/2197-1/60]
4. In Saheeh Al-Bukhaaree, Imam Al-Bukhaaree has a chapter heading - Talking about the evil ones amongst the dead [no.1394].
Ibn Hajr rahimahullaah says: "this (condemnation) could benefit the deadý and if he is sinful openly portraying his sin then there is no gheebah for him (meaning that it is not considered backbiting when refuting him and his errors)ýAnd what is most correct in this affair with regards the dead amongst the disbelievers and sinners is that it is allowed to make mention of their errors to warn against them and to turn the people away from them. The scholars have UNANIMOUSLY AGREED in the allowance of criticizing those who are deserving of criticism regarding the narrators whether they are alive or dead." [Fathul Baari -3/1393 page 330,331 Dar Kutb al-Ilmiyyah]
5. After visiting Sheikh Rabee' ibn Haadi Al-Madkhali this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don't follow them in their errors.
6. Sheikh Ibn 'Uthaimeen rahimahullaah was asked about Sayid Qutb and he referred the questioner to Sheikh Rabee's refutations. And he himself said "were the Pious Predecessors quiet over the people of desires and innovation? No they were not quiet. Rather, when the people were trialed with desires, the scholars spoke out clarifying the truth." [Sharh Fath Rabi al-Bariyyah bi Talkhees al-Hamawiyah tape 1 side b].
7. When some of the mistakes of Sayid Qutb were read to Sheikh 'Abdulaziz ibn Baz rahimahullaah, such as saying Musa 'alaihi wa sallam has a fiery nature and that Mu'aawiyah ibn Abi Sufyaan and "Amr ibn 'Aas radiallaahu 'anhuma used deceit, hypocrisy, lies and treachery to get political positions, Sheikh 'Abdulaziz ibn Baz rahimahullaah said that this speech was vile against Musa 'alaihi wa sallam and the Sahaba radiallaahu 'anhum hence speaking about the dead from those who erred so as not to follow their error.
8. It is also known that Sheikh 'Abdulaziz ibn Baz rahimahullaah would refer questions on personalities to Sheikh Rabee' ibn Haadi al-Madkhali to give a ruling on them.
9. Sheikh Muhammad Nasrud-Deed Al-Albaani rahimahullaah specifically at the back of Sheikh Rabee's book 'Al-'Awasim mima radadtuhu 'ala Sayid Qutb minal Qawasim' which he had in his library that: "All what you have refuted Sayid Qutb with is truth and correctý so may Allaah reward with the best of good O brother (Rabee') with regards your effort in fulfilling the obligatory clarification and showing his ignorance and deviation from Islam."
10. Sheikh Saalih al-Fawzaan said that it is oppression to compare Sayid Qutb with Ibn Hajar and Nawawi rahimahullaah for the latter were scholars clearly showing that Sheikh Saalih Sadlan was mistaken. [Ajwiba al-Mufeeda 'anilManaahij al Jadeedah]
11. Sheikh Abdulmuhsin Al'Abbad warned against the books of Sayid Qutb 9/6/1421 in a letter printed in the book "Bara-at 'Ulamaa al-Ummah min Tazkiyati Ahlil Bid'ah wal Mudama of Esaam as-Sinani p. 135."
12. From these numerous evidences above, the aforementioned scholars (Sheikh Rabee' Al-Madkhali, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi hafidhahumAllaah) are in agreement with the other scholars mentioned and see that Sheikh Saalih Sadlan was mistaken in what he said above and likewise it was incorrect of Abu Usama Khalifah to add to the words with a significant mistake portraying Sheikh Rabee' in a bad light and that needed to be clarified so that the people are not confused by his mistranslation. On top of that, he translated the answer Sheikh Sadlan gave on what is Irjaa' incorrectly as he said it means to have harshness whereas Sheikh Saalih Sadlan said it means the opposite being too easy and that is why they were considered to have opposed the Khawaarij since the Khawaarij were the ones who were harsh in calling Muslims disbelievers due to major sins. We ask Allaah, the All-Merciful, to shower us with His mercy and forgive us our shortcomings. Allaah knows best.
Abdulilah ibn Rabah Lahmami (25/1/1431)
Source: Salafi Talk
The scholars reply to Abu Usamah Khalifah's question against Shaikh Rabee' at Green lane mosque conference Birmingham December 2009.
First, Abu Usama says: "some of the scholars and students of knowledge have REFUTED the honourable Sheikh Rabee' Al-Madkhali (hafidhahullaah) INCLUDING YOURSELF and is this true that he held the position of Irjaa?""
Sheikh Saalih Sadlan praised Sheikh Rabee' as being one of the scholars and like other scholars he is correct in some things and mistaken in others. He said that he advised him in his house to leave off speaking about the dead especially those who have works on Tafseer and knowledge from the scholars (most probably referring to Sheikh Rabee's refutations on Sayid Qutb and his books). Sheikh Saalih Sadlan also said that Sheikh Rabee' has something of this harshness.
Then Sheikh Saalih Sadlan compares Sayid Qutb to Ibn Hajar and he said that the scholars continue to benefit from Fathul Baaree of Ibnul Hajr even though he erred. Then Abu Usama Khalifah added in the translation that Sheikh Rabee' should stop "cursing the dead people... "due to a hadeeth of the Prophet salallaahu 'alaihi wa sallam mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note. Sheikh Saalih Sadlan ended by defending Sheikh Rabee' to not have Irjaa'
This was taken straight to some of the scholars for their reply:
1. After speaking to Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi and they heard the above speech, they both said that it is wrong to compare Sayid Qutb with Ibn Hajar rahimahumAllaah. As the latter was considered to be from the scholars even if he erred so his mistakes rejected and honour kept as for Sayid Qutb then he was ignorant of the deen and has vile speech against Musa 'alaihi wa sallam and the Companions radiallaahu 'anhum.
2. Secondly, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi said that clarifying the errors of those who err openly even from those who died is from the methodology of the pious predecessors so that the Muslims do not follow them in their open errors.
3. Thirdly, Sheikh Muhammad ibn Haadi added that this is why we should stick to the books of the Pious Predecessors so that we know their methodology in refuting the mistakes of those who err.
Imam an-Nawawi rahimahullaah brings a chapter heading "The dead who are praised with good words or who are condemned with bad words" Then he mentioned the hadeeth of Anas bin Malik who said: A funeral passed by and it was praised with good. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. And there passed another funeral and it was condemned in bad words. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you!
There passed a funeral and it was praised with good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a funeral and it was condemned with bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: He whom you praised with good terms, Paradise has become certain for him, and he whom you condemned with bad words, Hell has become certain for him. You are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth. [Hadeeth no. 949 Saheeh Muslim, Saheeh al-Bukhaaree 1367, Majmu' Fataawa, 28/371, Saheeh al-Jaami'h 5950].
Imam an-Nawawi comments straight after this hadeeth saying, "If it was said how were the Companions allowed to condemn the funeral (of the evil one) when there is a hadeeth in Saheeh Al-Bukhaaree and other than in Al-Bukhaaree which forbid cursing the dead? The answer being that the forbiddance of cursing the dead is referring to other than the hypocrite and the rest of the disbelievers, and in other than the one who openly portrays his sin and innovation (bid'ah). As for these (ones) then it is not forbidden to mention them with bad words in order to warn against their path, against following their example and against imitating their manner. And this hadeeth clearly shows that the one they condemned with bad words was known to have hypocrisy or similar to what we have mentioned, this is what is correct in answering this matter and in understanding it well along with the hadeeth which prohibits cursing (the dead) and I have clarified this in detail with proof in Kitaab Al-Adkhaar." [7/2197-1/60]
4. In Saheeh Al-Bukhaaree, Imam Al-Bukhaaree has a chapter heading - Talking about the evil ones amongst the dead [no.1394].
Ibn Hajr rahimahullaah says: "this (condemnation) could benefit the deadý and if he is sinful openly portraying his sin then there is no gheebah for him (meaning that it is not considered backbiting when refuting him and his errors)ýAnd what is most correct in this affair with regards the dead amongst the disbelievers and sinners is that it is allowed to make mention of their errors to warn against them and to turn the people away from them. The scholars have UNANIMOUSLY AGREED in the allowance of criticizing those who are deserving of criticism regarding the narrators whether they are alive or dead." [Fathul Baari -3/1393 page 330,331 Dar Kutb al-Ilmiyyah]
5. After visiting Sheikh Rabee' ibn Haadi Al-Madkhali this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don't follow them in their errors.
6. Sheikh Ibn 'Uthaimeen rahimahullaah was asked about Sayid Qutb and he referred the questioner to Sheikh Rabee's refutations. And he himself said "were the Pious Predecessors quiet over the people of desires and innovation? No they were not quiet. Rather, when the people were trialed with desires, the scholars spoke out clarifying the truth." [Sharh Fath Rabi al-Bariyyah bi Talkhees al-Hamawiyah tape 1 side b].
7. When some of the mistakes of Sayid Qutb were read to Sheikh 'Abdulaziz ibn Baz rahimahullaah, such as saying Musa 'alaihi wa sallam has a fiery nature and that Mu'aawiyah ibn Abi Sufyaan and "Amr ibn 'Aas radiallaahu 'anhuma used deceit, hypocrisy, lies and treachery to get political positions, Sheikh 'Abdulaziz ibn Baz rahimahullaah said that this speech was vile against Musa 'alaihi wa sallam and the Sahaba radiallaahu 'anhum hence speaking about the dead from those who erred so as not to follow their error.
8. It is also known that Sheikh 'Abdulaziz ibn Baz rahimahullaah would refer questions on personalities to Sheikh Rabee' ibn Haadi al-Madkhali to give a ruling on them.
9. Sheikh Muhammad Nasrud-Deed Al-Albaani rahimahullaah specifically at the back of Sheikh Rabee's book 'Al-'Awasim mima radadtuhu 'ala Sayid Qutb minal Qawasim' which he had in his library that: "All what you have refuted Sayid Qutb with is truth and correctý so may Allaah reward with the best of good O brother (Rabee') with regards your effort in fulfilling the obligatory clarification and showing his ignorance and deviation from Islam."
10. Sheikh Saalih al-Fawzaan said that it is oppression to compare Sayid Qutb with Ibn Hajar and Nawawi rahimahullaah for the latter were scholars clearly showing that Sheikh Saalih Sadlan was mistaken. [Ajwiba al-Mufeeda 'anilManaahij al Jadeedah]
11. Sheikh Abdulmuhsin Al'Abbad warned against the books of Sayid Qutb 9/6/1421 in a letter printed in the book "Bara-at 'Ulamaa al-Ummah min Tazkiyati Ahlil Bid'ah wal Mudama of Esaam as-Sinani p. 135."
12. From these numerous evidences above, the aforementioned scholars (Sheikh Rabee' Al-Madkhali, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi hafidhahumAllaah) are in agreement with the other scholars mentioned and see that Sheikh Saalih Sadlan was mistaken in what he said above and likewise it was incorrect of Abu Usama Khalifah to add to the words with a significant mistake portraying Sheikh Rabee' in a bad light and that needed to be clarified so that the people are not confused by his mistranslation. On top of that, he translated the answer Sheikh Sadlan gave on what is Irjaa' incorrectly as he said it means to have harshness whereas Sheikh Saalih Sadlan said it means the opposite being too easy and that is why they were considered to have opposed the Khawaarij since the Khawaarij were the ones who were harsh in calling Muslims disbelievers due to major sins. We ask Allaah, the All-Merciful, to shower us with His mercy and forgive us our shortcomings. Allaah knows best.
Abdulilah ibn Rabah Lahmami (25/1/1431)
Source: Salafi Talk
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