 | Manners of Scholars and Student of Knowledge | by Nasrin for everyone |
| If you want to know who’s Salafy or not ask him this… | by Nasrin for everyone |
| If you want to know who’s Salafy or not ask him this… | for everyone |
If you want to know who’s Salafy or not ask him this…
Shaykh Muhammad ibn Abdul Wahhaab Al-Banna (may Allah have mercy on him)
Shaykh Muhammad ibn Abdul Wahhab Al-Banna (may Allah have mercy on him) said, “ At any rate, by Allah in today’s time a Salafy can be known anywhere in the world. This is because; the first thing every Salafy is asked about is Shaykh Rabee’ and a non Salafy (Hizbee ) isn’t asked about him. And due to this questioning I know who’s a Salafy and who’s not.
The same thing applies to you all as well. We use as proof for one’s Salafeeyah and uprightness in his answer : When he answers displaying love for Shaykh Rabee’. The person is judged to be a Salafee or not thorough Shaykh Rabee’. The one who dispraises Shaykh Rabee’ ibn Hadee isn’t a Salafy.
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1432 ©
| Who can give a Fatwa? | by Nasrin for everyone |
| The Reality of Character and Manners, and how Ahlul Bid’ah distort the true meaning of Akhlaaq | by Nasrin for everyone |
From the foremost of bad manners is directing any act of worship to other than Allaah, or denying any Name or Attribute of Allaah, or rejecting or doubting a Qur`anic aya or authentic hadeeth when it reaches, or not accepting what Allaah decreed. And, of course, harming the creation and disobedience to parents, and the like, follows.The people of bid’ah (innovation) often limit their definition of bad manners to falsely describe the one who enjoins the good and forbids the evil, or the one who doesn’t sit with them, or the one who rejects their bid’ah, or the one who warns against them, or the one who doesn’t support them, or the one who is forced to leave immediately following the salat in fear of their shubuhaat (doubts) entering his ears, or the “strange” one who “dares” call to Tawheed – a call they ignorantly belittle and declare “devisive.” So they criticize him even though he is abiding by the commands of Allaah (‘azza wa jall) in these matters. Refuge in Allaah is sought from all deviance.
Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) told us two summers ago while he was in Masjid Rahmah, Newark, N.J.:
[Meaning that Allaah's commands to not raise one's voice in an unlegislated way, and His commands to verify news, to make peace, not to backbite {without a legislated reason}, or mock others, or slander or defame them, and to avoid suspicion - all this comes after Allaah addresses them as believers, i.e., already having correct 'Aqidah.]
Reading to us from the tafseer of Imam as-Sa’dee (rahimahullaah), Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) said about the first ayah: O you who believe! Do not put (yourselves) forward before Allaah and His Messenger (salallaahu ‘alaihi wa sallam), and fear Allaah. Verily! Allaah is All-Hearing, All-Knowing. (Al-Hujurat 49:1)
In another lecture, Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) gave during that same summer, he said:
Shaikh Muhammad ibn Salih al-’Uthaimeen (rahimahullaah) authored a highly beneficial bookUpright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character, which our dear brother Moosa Richardson translated, in which Shaikh Al-’Uthaimeen classified manners in two groups: firstly, manners with Allaah (‘azza wa jall), and then manners with the creation.
And when describing the outstanding attributes of the Saved Sect in Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question, Shaikh al-’Uthaimeen said:
In commenting on some ahadeeth dealing with shirk, Shaikh Muhammad Nasir ud-Deen al-Albanee (rahimahullaah) said:
Notes:
[1] Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are Open and do not Hide Anything and Act in Good Faith (2079); and it was reported by Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).
[2] Taken from Silsilah Ahadeeth As-Saheeh Vol. 1, ahadeeth no. 136-139, pp. 263-267. From those Mannerisms that are Obligatory with Allaah Ta’ala
Internet Source : http://salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=10613
Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) told us two summers ago while he was in Masjid Rahmah, Newark, N.J.:
And since the shaikh shared with us the tafsir of Surat al-Hujuraat and its connection to manners, he specifically mentioned the ignorance of people of bid’ah regarding this matter, and said:
“Someone may say the Deen is the Deen of manners, and they don’t mention ‘Aqidah, and these people are in tremendous error.”
quote:
“If you pay attention to the start of the surat (al-Hujuraat), Allaah addresses the believers – those who have sound ‘Aqidah.”
[Meaning that Allaah's commands to not raise one's voice in an unlegislated way, and His commands to verify news, to make peace, not to backbite {without a legislated reason}, or mock others, or slander or defame them, and to avoid suspicion - all this comes after Allaah addresses them as believers, i.e., already having correct 'Aqidah.]
Reading to us from the tafseer of Imam as-Sa’dee (rahimahullaah), Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) said about the first ayah: O you who believe! Do not put (yourselves) forward before Allaah and His Messenger (salallaahu ‘alaihi wa sallam), and fear Allaah. Verily! Allaah is All-Hearing, All-Knowing. (Al-Hujurat 49:1)
quote:
This includes one having respect and manners for Allaah and His Messenger (salallaahu ‘alaihi wa sallam) by submitting to Allaah and His command, and following the Sunnah. This is the reality of manners. And this is a warning from putting one’s statements ahead of Allaah and His Messenger (salallaahu ‘alaihi wa sallam).
In another lecture, Shaikh Hassan ibn ‘Abdul-Wahhab al-Banna (hafidhahullaah) gave during that same summer, he said:
quote:
“Start with what the Prophet (salallaahu ‘alaihi wa sallam) started with – Tawheed. [The mushrikeen] drank, stole and even made tawaaf naked, yet the Prophet started with Tawheed. …We don’t say like [Firqat] at-Tableegh, ‘We rely on Allaah, let’s leave the country and call to manners [with the created beings].’ They [Firqat at-Tableegh] don’t call to ‘aqidah. They call to manners with the created beings. They don’t know that the greatest of the akhlaaq [character and manners] is the akhlaaq with Allaah (‘azza wa jall).”
Shaikh Muhammad ibn Salih al-’Uthaimeen (rahimahullaah) authored a highly beneficial bookUpright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character, which our dear brother Moosa Richardson translated, in which Shaikh Al-’Uthaimeen classified manners in two groups: firstly, manners with Allaah (‘azza wa jall), and then manners with the creation.
quote:
And from the manners with Allaah (‘azza wa jall) are: (1)accepting/believing Allaah’s reports (Qur`an and Sunnah) when they reach you without wavering or doubting, (2) implementing them, and (3)accepting what Allaah decreed.
And when describing the outstanding attributes of the Saved Sect in Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question, Shaikh al-’Uthaimeen said:
quote:
“In character, one finds that likewise, they stand out from others due to their fine character, such as in their love of what is good for the Muslims, their open heartedness, cheerful faces, good way of speaking, generosity, bravery and other noble traits of character and qualities. In conduct, one finds them treating the people with honesty and openness, and these two qualities were referred to by the Prophet (salallaahu ‘alaihiwasallam) in his words: “Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear, they will be blessed in their transaction; but if they tell a lie and conceal anything, the blessing on their transaction will be blotted out.” [1]
In commenting on some ahadeeth dealing with shirk, Shaikh Muhammad Nasir ud-Deen al-Albanee (rahimahullaah) said:
quote:
“And there are various other similiar wordings of Shirk, which is obligatory to stop using, and to repent from using them in order to have correct manners with Allaah Tabarak wa Ta’aala. Indeed, many of the common folk have been negligent of this noble mannerism. Likewise, there are specific people (who claim to have knowledge) who justify their utterances, such as these statements of Shirk like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people, and swearing by them – and not by Allaah Ta’aala – and swearing by them above Allaah ‘azza wa jall.
When a scholar of the Book and Sunnah criticizes them for this, rather than helping the scholar forbid the evil, they show enmity by criticizing him and they say, “Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!“
So they are ignorant – or pretend to be ignorant – to please the common folk. They claim that the intention is good. You find this among the previously mentioned people, and it does not make an evil action into a good action.
The meaning of the previously mentioned hadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharee’ah are converted to legislated good actions due to being similiar to a good action. This is something which only an ignorant biased person says!
Do you not see that if a man prays toward a grave, then this would be an evil action even though he is praying; and this is due to his opposition to the ahadeeth and the athar that are mentioned about the prohibition of facing a grave for prayer.
So would an intelligent person say to the one who turns to face the grave (after having knowledge that the Sharee’ah prohibited this) that his intention is good and his action is permissible? [2]
Notes:
[1] Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are Open and do not Hide Anything and Act in Good Faith (2079); and it was reported by Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).
[2] Taken from Silsilah Ahadeeth As-Saheeh Vol. 1, ahadeeth no. 136-139, pp. 263-267. From those Mannerisms that are Obligatory with Allaah Ta’ala
Internet Source : http://salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=10613
| Is it permissible to openly criticise the Muslim ruler in front of a gathering and the people? | by Nasrin for everyone |
Question: Is it permissible to openly criticise the Muslim ruler in front of a gathering and the people?Answer:
We have spoken about this issue many times before! It is not permissible to speak about the rulers because this brings about evil and differing in the society and it splits the unity of the Muslims and cause hatred between the ruler and the ruled. And this splitting and evil leads to rebellion against the ruler and the shedding of blood and matters which have blameworthy consequences. So if you have a comment about them, take it to the ruler secretly by visiting him, if possible, or by writing to him or by informing someone who can convey it to the ruler as a sincere advice to him, and it should be done secretly not openly and this has been mentioned in the hadeeth, ýWhoever wishes to advise the ruler, then let him not mention it in public, rather let him take the ruler by his hand. So if he listens then that is that, and if not then he has fulfilled that which was upon him.ý And this meaning has been reported from the Messenger of Allaah (sallallaahualaihi wasallam).
Shaykh Saalih al-Fawzaan
Al-Ijaabaat al-Muhimmah fee Mashaakil il-Mudlahimmahý by Muhammad bin Fahad al-Husayn
During the current era, there is no Khalifah. However, we do have Muslims who are Presidents, Kings, Leaders, etc. So, there is a need to establish the Khilafah once again and no Muslim denies that. However, what is the manhaj of doing that? And till the Khilafah is restored, how do we deal with these Muslim Kings, Presidents,etc.? Should we consider them to be Wulaat ul-Amr or not? What do Qur’aan and Sunnah tell us?
Anyone who looks closely and uses his/her mind will have to agree that Allaah hasn’t left us without guidance and we need to treat these Muslim leaders as Wulaat ul Amr and obey them as long as it doesn’t involve disobedience to Allaah and in case we have to advise them, then it should be in private. And mashAllaah the Imaams of our times like Ibn Baaz rahimahullaah and others were upon this minhaaj.
Those sects who oppose The Jamaah in this issue, like Hizb ut tahrir, Jamate islami, Ikhwaanul Muslimeen and others are clearly in error and have no proof whatsoever for their positions.
Read the beneficial article by Brother Abu Iyaad hafidhahullaahhttp://www.troid.org/manhaj/working-with-groups-parties/concerning-the-multiplicity-of-muslim-rulers-12.html
And here is a beneficial audio by Shaykh Anjaree hafidhahullaah debating with a takfeereehttp://www.troid.org/media/audio/zztakfeeree.mp3
~~
Shaykh Dr. Saalih as-Suhaymee hafidhahullaah mentioned that one of the ways in which the extremists spread their falsehood are:
The belittlement of the leaders and those in authority and the public exposing of their faults or what some people assume to be their faults. They do this publicly on their pulpits (while delivering lectures in the mosques) and on the questionable satellite channels. They distort the texts commanding the obedience to the leaders to mean that such obedience referred to in these texts is only given to the main leader who has authority over all the Muslims in the world (and not the various individual leaders of each country). They forget, or pretend to forget, that all of the scholars and Imams unanimously agreed that this obedience is also incumbent during times of the existence of various separate Islamic countries. Even though each country may possess its own wealth, with its own rights and obligations dependant upon its respective leader; obedience to such a leader is still an obligation and revolting and rebelling against him is forbidden as long as he establishes the rights of Allah. This is an agreement that all of the scholars of Islam were united upon.
source: pg. 5 of this pdf.
Internet Source and here
We have spoken about this issue many times before! It is not permissible to speak about the rulers because this brings about evil and differing in the society and it splits the unity of the Muslims and cause hatred between the ruler and the ruled. And this splitting and evil leads to rebellion against the ruler and the shedding of blood and matters which have blameworthy consequences. So if you have a comment about them, take it to the ruler secretly by visiting him, if possible, or by writing to him or by informing someone who can convey it to the ruler as a sincere advice to him, and it should be done secretly not openly and this has been mentioned in the hadeeth, ýWhoever wishes to advise the ruler, then let him not mention it in public, rather let him take the ruler by his hand. So if he listens then that is that, and if not then he has fulfilled that which was upon him.ý And this meaning has been reported from the Messenger of Allaah (sallallaahualaihi wasallam).
Shaykh Saalih al-Fawzaan
Al-Ijaabaat al-Muhimmah fee Mashaakil il-Mudlahimmahý by Muhammad bin Fahad al-Husayn
~~~~
During the time of the Salaf, either a person was “the Ruler”(Khalifah or his representative like the Governors,etc.) or from “the Ruled”. And Qur’aan and Sunnah showed clearly how each one has to behave in all circumstances. Similarly this Ruler was either a Muslim or a Non-Muslim and again it was clear that rebelling against this Muslim Ruler was forbidden and criticizing him in the gathering and on the pulpits was forbidden.During the current era, there is no Khalifah. However, we do have Muslims who are Presidents, Kings, Leaders, etc. So, there is a need to establish the Khilafah once again and no Muslim denies that. However, what is the manhaj of doing that? And till the Khilafah is restored, how do we deal with these Muslim Kings, Presidents,etc.? Should we consider them to be Wulaat ul-Amr or not? What do Qur’aan and Sunnah tell us?
Anyone who looks closely and uses his/her mind will have to agree that Allaah hasn’t left us without guidance and we need to treat these Muslim leaders as Wulaat ul Amr and obey them as long as it doesn’t involve disobedience to Allaah and in case we have to advise them, then it should be in private. And mashAllaah the Imaams of our times like Ibn Baaz rahimahullaah and others were upon this minhaaj.
Those sects who oppose The Jamaah in this issue, like Hizb ut tahrir, Jamate islami, Ikhwaanul Muslimeen and others are clearly in error and have no proof whatsoever for their positions.
Read the beneficial article by Brother Abu Iyaad hafidhahullaahhttp://www.troid.org/manhaj/working-with-groups-parties/concerning-the-multiplicity-of-muslim-rulers-12.html
And here is a beneficial audio by Shaykh Anjaree hafidhahullaah debating with a takfeereehttp://www.troid.org/media/audio/zztakfeeree.mp3
~~
Shaykh Dr. Saalih as-Suhaymee hafidhahullaah mentioned that one of the ways in which the extremists spread their falsehood are:
The belittlement of the leaders and those in authority and the public exposing of their faults or what some people assume to be their faults. They do this publicly on their pulpits (while delivering lectures in the mosques) and on the questionable satellite channels. They distort the texts commanding the obedience to the leaders to mean that such obedience referred to in these texts is only given to the main leader who has authority over all the Muslims in the world (and not the various individual leaders of each country). They forget, or pretend to forget, that all of the scholars and Imams unanimously agreed that this obedience is also incumbent during times of the existence of various separate Islamic countries. Even though each country may possess its own wealth, with its own rights and obligations dependant upon its respective leader; obedience to such a leader is still an obligation and revolting and rebelling against him is forbidden as long as he establishes the rights of Allah. This is an agreement that all of the scholars of Islam were united upon.
source: pg. 5 of this pdf.
Internet Source and here
| Sahaabah did not ever differ in the ‘aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo’) of the Religion | by Nasrin for everyone |
Q: Is it permissible to say that the Companions differed on matters of `Aqidah (creed) such as the Prophet’s (peace be upon him) seeing his Lord on the night of the Mi`raj (Ascension to Heaven) and the dead person hearing the living persons? Do such matters constitute part of the `Aqidah?
A: There was no difference or disagreement among the Companions or those following them from among Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) with regard to the Islamic `Aqidah. This is because they all believed in what is mentioned in the Qur’an and the Prophetic Sunnah. Moreover, they never introduced new practices into the religion. This was the reason for their unity and agreement on the same beliefs and the same method, acting upon Allah’s Saying,”And hold fast, all of you together, to the Rope of All’ah (i.e. this Qur’an), and be not divided among yourselves.”(Surah al-Imran 3:103)One of these beliefs is the belief that the believers will see their Lord on the Day of Resurrection, as all agree on this belief as is proven by the reported proof from the Qur’an and the Prophetic Sunnah. They never differed on such belief.
As for the difference and disagreement on the question whether the Prophet (peace be upon him) saw his Lord on the night of the Mi`raj with his physical eyes or not, there is a disagreement on a particular event in this life, not a disagreement on seeing Allah (may He be Exalted) on the Day of Resurrection. The majority of scholars are of the opinion that the Prophet (peace be upon him) saw his Lord with his insight, not with his eyes. This is because when the Prophet (peace be upon him) was asked about this point, he said, “Light, how could I see Him.” Thus, the Prophet (peace be upon him) negated seeing his Lord in this situation out of the light which prevented him from seeing his Lord. Also, scholars unanimously agree that no one can see his Lord in the life of this world, as mentioned in the Prophetic Hadith, where the Prophet (peace be upon him) said, “No one of you shall see his Lord until he dies.” (Related by Muslim). It is worth mentioning that our Prophet Muhammad (peace be upon him) is excluded from this rule, as he saw his Lord, but not in this way.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
`Abdul-`Aziz ibn `Abdullah Al Al-Shaykh
`Abdullah ibn Ghudayyan
Salih Al-Fawzan
Bakr Abu Zayd
Bother Abu Khadeejah says in the post found on the link below:
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=5779&sortby=desc
As for the Sahaabah, then the Scholars, both past and present such as Ahmad Ibn Hanbal, Ibn Taymiyyah, Ibn Baaz and Al-Fawzaan, have mentioned the following important points:
1. …………
2. That though the Sahaabah differed, which may have led to fighting, this differing was never in the usool or the fundamentals of the Religion, such as the belief in the Attributes of Allaah, the belief in Qadr and the rest of the affairs of usool such as Imaamah (rulership) and rebellion. This has been stated by Ibn Taymiyyah and others (see Minhaajus-Sunnah of Ibn Taymiyyah). And the books of ‘aqeedah repeat over and over this important fact. Shaikh Al-Fawzaan mentions in his explanation of Al-Barbahaaree’s ‘Sharhus-Sunnah’ that the Sahaabah did not ever differ in the ‘aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo’) of the Religion.
3. ……….
Source for the above: http://salafitalk.net/
| Working with the People of Innovation | by Nasrin for everyone |
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
Subhan'Allaah - May Allaah save the Muslims, have we not reached a time when those who claim to call to Allaah form sea to sea wish to destroy the religion by sitting with, mixing with, calling to, cooperating with - the people of innovation. So much so, that those who maintain themselves upon al-Manhaj as-Salafee having been rendered 'undobtedly harsh/extreme' in the kangaroo court of public opinion and majority!
So today, we have people claiming salafiyyah whilsts taking the position of Imaam in an openly ikhwaanee masjid, taking to the mimbar in masaajid that fight the da'wah of the salaf all in the name of 'the greater good', they claim they have 'weighed the affair' the 'harm and the benefit' that the people are 'close to the sunnah...can't pass up this opportunity'. Well, Sufyaan ath-Thawree who died just 167H didn't quite see it in this way. May Allaah save us from being a trial and a calamity for the Muslims, ameen!
The great Imaam of Ahlus-Sunnah, Sufyaan al-Thawree [d.167H] said:
"Whoever sits with a person of innovation (bid'ah) cannot escape one of three [3] things:
1. He is a trial and tribulation for others,
2. Something may fall into his heart that remains with him and causes him to enter the Hellfire or he will say,
3. 'By Allaah,I do not care about what they say and I have full confidence in myself.'
Whoever feels that they are not in need of Allaah to safeguard his religion even for the blinking of an eye,then He will take it from him." (Refer to al-Bida' wa al-Nahyu 'anha [p. 104] of Ibn Waddah with the checking of Badr al-Badr)
Masha'Allaah, a profound statement over 1000 years old - if some of the 'callers' today would only understand it and implement it, they would not harm themselves or the innocent Muslims who follow them in to the masaajid and sittings with the people of misguidance and confusion.
(From TROID.org)
http://www.troid.org/
Subhan'Allaah - May Allaah save the Muslims, have we not reached a time when those who claim to call to Allaah form sea to sea wish to destroy the religion by sitting with, mixing with, calling to, cooperating with - the people of innovation. So much so, that those who maintain themselves upon al-Manhaj as-Salafee having been rendered 'undobtedly harsh/extreme' in the kangaroo court of public opinion and majority!
So today, we have people claiming salafiyyah whilsts taking the position of Imaam in an openly ikhwaanee masjid, taking to the mimbar in masaajid that fight the da'wah of the salaf all in the name of 'the greater good', they claim they have 'weighed the affair' the 'harm and the benefit' that the people are 'close to the sunnah...can't pass up this opportunity'. Well, Sufyaan ath-Thawree who died just 167H didn't quite see it in this way. May Allaah save us from being a trial and a calamity for the Muslims, ameen!
The great Imaam of Ahlus-Sunnah, Sufyaan al-Thawree [d.167H] said:
"Whoever sits with a person of innovation (bid'ah) cannot escape one of three [3] things:
1. He is a trial and tribulation for others,
2. Something may fall into his heart that remains with him and causes him to enter the Hellfire or he will say,
3. 'By Allaah,I do not care about what they say and I have full confidence in myself.'
Whoever feels that they are not in need of Allaah to safeguard his religion even for the blinking of an eye,then He will take it from him." (Refer to al-Bida' wa al-Nahyu 'anha [p. 104] of Ibn Waddah with the checking of Badr al-Badr)
Masha'Allaah, a profound statement over 1000 years old - if some of the 'callers' today would only understand it and implement it, they would not harm themselves or the innocent Muslims who follow them in to the masaajid and sittings with the people of misguidance and confusion.
(From TROID.org)
http://www.troid.org/
| Those Who Put Themselves Forward to Teach | by Nasrin for everyone |
Link
Those Who Put Themselves Forward to Teach
By Shaykh Ahmad Bazmoul (may Allah preserve him)
Based on Ibn Sireen’s words, “ Look at whom you learn your religion from.”, we learn that people who put themselves forward to teach aren’t all on the same level in knowledge and information.
Ibn Abdul Bar said: Only the scholars are Ahul Athar . They understand the religion. The scholars excel by perfecting their knowledge, character and their understanding.
Accordingly, everyone who puts himself forward to teach isn’t worthy to be called a scholar. There are levels for people who appoint themselves as teachers or involve themselves in Dawah.
The levels are as follow:
1. Scholars who are Mujtahid. They are legists who can formulate independent decisions in legal matters based interpretation and application of the Usul in all subjects of the deen. This is the category of scholars the people ask for verdicts about their affairs.
2. Scholars who are Mujtahid. However they haven’t quite reached the level to form independent decisions in all areas of the religion.
3. Students of knowledge who aren’t scholars.
4. The general people who learn a few things. After learning these few issues they put themselves forward to speak and give Daw’ah.
5. People who knowledge can never be gained from.
People are required to be familiar with these five categories of teachers; and distinguish between them. Additionally we- the Muslim community should be aware that everybody who teaches isn’t suitable for issuing our fatawa.
Imam As-Shaf’i said : The only person it’s permissible for to give verdicts about Islamic issues is someone well grounded in the Quran. He must know the abrogated and verses that abrogate , and the Muhkam and Mutashabih verses of the Quran. Its essential that the person must know the difference between the Meccan and Madeenan verses. Moreover he must know why these verses were revealed and their intended meaning.
After he has all met all those conditions he must knowledgeable in Hadeeth the same way he is about the Quran. He must be an expert in Arabic, poetry, and everything else related to Quranic and Islamic sciences. He uses all this knowledge with fairness and refrains himself from being too talkative.
Once the scholar’s done this he looks and reviews the different issues throughout the major cities in the world. Now he has the genius. And when he has reached this level, he can now issues verdicts about what’s Haraam and Halal. Otherwise he doesn’t issue religious rulings and he only speaks about the issues he knows.
Sufyan Ath-Thawree said, : Take the rulings about what’s halal and haraam from scholars famous for their knowledge, or from the mashaykah (person of higher learning).
Malik said,” A man told me that he visited Rab’eeah and asked him why was he crying?”. The man told Rab’eeh that his crying frightened him, so he asked has a calamity befallen you?”
Rab’eeah said, “ No, but religious verdicts are sought from people who haven’t any knowledge. And this is a burning issue within Islam.
Abu Usamah said, “ If you find a man who diligently seeks knowledge and sits with the people of knowledge, then record what he says.”
Shaykh Al-Fawzan said, “It’s not possible for a person to be caller to Allah’s religion until he has knowledge. If he’s ignorant he doesn’t have the ability to call to Islam. And if he involves himself in Dawah, he will err more times than he’s correct.
The conditions for a caller to Islam-Da’ee:
He must have knowledge before he begins to call others to Islam and teach. Allah says, “This is my way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge “ [ Yusef 108]
Nonetheless, there are some things that the layman can teach. i.e. how to pray, prevent others from abandoning the congregation, teach his family, and order his children to pray. The layman and student know these issues. Furthermore there are other issues with require understanding. Issues like; Halal and Haram and Tawheed and Shirk. These kinds of issues require knowledge.
TN: This is some benefit from the book “ Explanation of Ibn Sireen’s statement, “ This knowledge is Deen” by Shaykh Ahmed Bazmoul (may Allah reward him)
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1/25/ 1432 © | Hiding behind Al-Albaanee, Ibn Baaz, Ibn Úthaymeen | by Nasrin for everyone |
In the Name of Allaah…
Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically: Al-Albaanee, Ibn Baaz, and Ibn Úthaymeen.
You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.
I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.
And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.
I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn Úthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn Úthaymeen, or all three of them!
Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.
As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn Úthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths!
As an extremely clear example, here are the words of Shaykh Ibn Úthaymeen himself, about the visit of Shaykh Rabee’ to his city (Unayzah) around the year 1421 shortly before the death of Shaykh Ibn Úthaymeen:
www.themadkhalis.com/md/articles/ebhen-s…rabi-al-madkhali.cfm
So let those who insists that Shaykh Ibn Úthaymeen was upon a different manhaj than Shaykh Rabee’ repent from their audacious lie against Shaykh Ibn Úthaymeen, and their oppression of Shaykh Rabee’ as well.
I mention this illustration since it is something that affected a dear brother of mine, may Allaah guide me and him to what is correct. And it is generally relevant to the question I was asked, as people claim attachments to the likes of those great scholars, and may hide these kinds of sentiments, revealing them every now and then.
And it really really hurts to hear people slander a great man like Shaykh Rabee’, a man of the Sunnah, a concerned advisor, patient, full of love for the Muslims and hope for the success of their da’wah, busy with knowledge day and night, reading, writing, researching, compiling, falling asleep on a thin mattress on the floor with a book on his chest and books all around him, critical of his own self and his own students, a brave and guided critic whose writings are blessed with academic strength and clarity, a gracious host, a father-figure to people all over the world, a man who cries when he hears about things that harm the image of our da’wah, a man who reads a book about the history of the rightous Salaf and the trials they faced and becomes engaged in the story and attached to it more devoutly than how common people watch an action movie!!
(And I do not endorse or encourage the blind following of Shaykh Rabee’, or any other specific scholar.)
And Allaah knows best.
Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically: Al-Albaanee, Ibn Baaz, and Ibn Úthaymeen.
You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.
I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.
And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.
I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn Úthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn Úthaymeen, or all three of them!
Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.
As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn Úthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths!
As an extremely clear example, here are the words of Shaykh Ibn Úthaymeen himself, about the visit of Shaykh Rabee’ to his city (Unayzah) around the year 1421 shortly before the death of Shaykh Ibn Úthaymeen:
…Our brother (Shaykh Rabee’), may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Towheed and throwing aside what opposes this [manhaj].
The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unayzah, no doubt will have a good effect, and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering, and also letting loose the tongue [of discord].
You may access the original Arabic audio, transcription, and translation, including other helpful articles on the topic here:www.themadkhalis.com/md/articles/ebhen-s…rabi-al-madkhali.cfm
So let those who insists that Shaykh Ibn Úthaymeen was upon a different manhaj than Shaykh Rabee’ repent from their audacious lie against Shaykh Ibn Úthaymeen, and their oppression of Shaykh Rabee’ as well.
I mention this illustration since it is something that affected a dear brother of mine, may Allaah guide me and him to what is correct. And it is generally relevant to the question I was asked, as people claim attachments to the likes of those great scholars, and may hide these kinds of sentiments, revealing them every now and then.
And it really really hurts to hear people slander a great man like Shaykh Rabee’, a man of the Sunnah, a concerned advisor, patient, full of love for the Muslims and hope for the success of their da’wah, busy with knowledge day and night, reading, writing, researching, compiling, falling asleep on a thin mattress on the floor with a book on his chest and books all around him, critical of his own self and his own students, a brave and guided critic whose writings are blessed with academic strength and clarity, a gracious host, a father-figure to people all over the world, a man who cries when he hears about things that harm the image of our da’wah, a man who reads a book about the history of the rightous Salaf and the trials they faced and becomes engaged in the story and attached to it more devoutly than how common people watch an action movie!!
The flesh of the scholars is poisonous! The way that Allaah exposes those who belittle them is well known! Those who unleash their tongues (with falsehood) against the scholars, Allaah shall cause them to suffer from the death of their hearts before their lives end! ( So let those who contradict his order be warned that a trial may befall them, or a painful punishment! ) (Words attributed to Ibn Ásaakir, quoted in An-Nawawee’s Tibyaan)
I say this, while I praise no one above Allaah, al-Álee al-Qadeer, and it is HE alone who is his Reckoner.(And I do not endorse or encourage the blind following of Shaykh Rabee’, or any other specific scholar.)
And Allaah knows best.
- Transcribed from: Hiding behind Al-Albaanee, Ibn Baaz, Ibn Úthaymeen | Moosaa Richardson
| Different levels of Innovation by Sheikh Rabee | by Nasrin for everyone |
Different levels of Innovation by Sheikh Rabee
Question:
Is there a difference between the innovation that is considered a sin and the innovation that takes a person outside the fold of Islam?
Answer:
Yes; there is innovation that takes a person outside the fold of Islam such as denying that Allah will be seen in the afterlife, denying that Allah is above His creation, making supplication to other than Allah, sacrificing to other than Allah, these are all types of innovation that take a person outside the fold of Islam, but we don’t declare a person to be outside the fold of Islam until we have established the proof against him.
This is because some of the people have had the doubts heaped upon them and they are far removed from the era of the Prophet Hood and far removed from the light of Prophet Hood. As a result they fall into innovations such as these; and these innovations take the person outside the fold of Islam. We say, denying that Allah will be seen in the afterlife is disbelief, as is denying that Allah is above His creation, and claiming that the Koran is created is also disbelief, major disbelief.
But as for the one who says, I bear witness that no one has the right to be worshipped except and Allah and Muhammad is the Messenger of Allah and he prays and he fasts and he desires paradise and he believes in it etc, etc; then perhaps some of the doubts of the people of falsehood came to him and piled up upon him until he fell into the aforementioned innovations.
Then we say to him, you fell into disbelief and the proof is this and that and we make it clear to him. So if Allah gives him the success to return to the truth then all praises belong to Allah, if not then we will say he is a disbeliever only after the proof has been established against him. As for the innovation that is sin then it is different than this.
For example I see him with rosary beads (dhikir beads) these rosary beads, oh my brothers, there origin is taken from the Christians and the Hindus! These beads are something which is foreign to the Muslims. Who were they taken from? (They were) taken from the Hindus and the Christians, the Christians took them from the Hindus. And I have seen for myself a Christian monk wearing these beads and a Hindu monk wearing these beads and they were using these beads and now the innovators from the Muslims have taken these beads from them. And other than this from the different types of innovations such as the different types of remembrance that have in them deviation from what is correct as for these types of innovations we don’t say they remove someone from the fold of Islam. We don’t say that a person has left Islam except with proof, and we don’t say that a person is a sinner (fasiq) except with proof. So although it is bida you don’t automatically make him a sinner because of it, but he becomes a sinner after it has been made clear to him after it has been made clear and he stays upon this bida then he becomes a sinner (fasiq).
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net
| What is meant by the Salafi Methodology? And who are the most prominent amongst those who call to it? | by Nasrin for everyone |
What is meant by the Salafi Methodology? And who are the most prominent amongst those who call to it?
Question:
It is frequented on the tongues of some of the people, so and so is Salafi, so and so is not Salafi, so what is meant by the Salafi Methodology? And who are the most prominent amongst the Muslim Scholars who called to it? And is it possible that we can call them Ahlus Sunna wa Jamah or the Saved Sect? And then, would this not be considered to be from one purifying himself?
Answer:
What is meant by the Salafi Methodology is that which the predecessors of this nation where upon, from the Companions (Sahaaba) and those that followed them, and the Esteemed Imams, to include having correct Aqeedah (belief) and a sound Minhaj (methodology), and truthful Iman (faith), and to hold firm to the Islamic Aqeedah, and Laws, and character, and manners. This is in opposition to what the innovators, deviants, and foolish are upon.
And from the most esteemed individuals that called to the Minhaj of the Salaf are the four Imams, and Sheik of Islam Ibn Tamiya, and his students, and the Sheik Muhammad ibn Abdul Wahab and his students, and other than them from every rectifier and reformer. Such that there is not a place without someone standing up for Allah’s sake as an argument. And there is no problem with the naming of Ahlus Sunnah wa Jamah, so that one may differentiate between themselves and those with a deviant Minhaj. And it is not purifying oneself. It is only from differentiation the people of the truth from the people of falsehood.
Answer by Shaykh Saalih Ibn Fawzan
Translated by Rasheed Barbee
Source: http://www.sahab.com
| How to call the common person to the Salafi dawa by Sheikh Rabee | by Nasrin for everyone |
How to call the common person to the Salafi dawa by Sheikh Rabee
Question:
How should the common person be called to salafiya, the methodology of the pious predecessors, especially since it has been associated with some of the evil wicked callers?
Answer:
Allah has given us the method for calling to it, Allah said to his Prophet (peace and blessing are upon him) “Invite to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Chapter 16 verse 125)
Therefore it is calling to Allah with wisdom, and wisdom is knowledge and clarity and the evidence. So you are to call with knowledge and with good manners and with kindness and softness; and this is the way to call the common person and other than them, but the common person more often accepts the call.
And it is possible that the common person will accept the call without any argumentation. But if it requires some argumentation due to the fact that they are stubborn or because they have some connection to falsehood, then argue with them in the best way. (Allah says) “The good deed and the evil deed cannot be equal. Repel (the evil) with that which is better then verily! He, between whom and you there was enmity, (will become) as though he was a close friend; but none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). (Chapter 41 verses 34-35)
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
| Some Guidelines to Recognize a Person Contradicting the Minhaj of the Salaf | by Nasrin for everyone |
Some Guidelines to Recognize a Person Contradicting the Minhaj of the Salaf
· The person doesn’t place an importance in Islamic knowledge. Therefore, he’s ignorant about the Minhaj.
· He doesn’t accept advice from advisors. Hence, he’s blinded and deceived by the falsehood he does.
· He’s negligent in the importance of correcting Aqeedah and inviting people to sound belief.
· The person is a fanatic towards his leader and takes sides with the people of falsehood and corrupt belief, and with individuals viewing deviant ideologies.
· He follows the Mutashabah. Allah says, So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc… [ Al-Imran 7]
· He practices innovated ways in his worship and defends these practices.
· He displays enmity towards the people of the Sunnah; publicly and privately.
· He treads along the path of the Khawarij. Some examples of such actions are:
1. He backbites , slanders and speaks ill of the scholars
2. He attacks the rulers and turns away from obeying them through revolt.
3. He incites the general people to slander and speak ill of the scholars and Muslim rulers.
4. He places more importance on politics than on Shar’ia.
May Allah preserve us.
Taken from “ I’anatul Khutabah” by Shaykh Muhammad ibn Zayd Al-Madkhali (may Allah reward him)
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle
1/21/1431 © | The Way to Escape a Fitnah (Trial/Tribulation/Confusion) | by Nasrin for everyone |
| The Way to Escape a Fitnah (Trial/Tribulation/Confusion) |
| Friday, 20 February 2009 | ||||
 By Abu 'Abdullaah Hasan as-SumaaleeA lecture conducted over paltalk (online) explaining how to escape fitnah.
 "...I heard Shaykh so and so said such and such...but akhee fulaan from down the street told me this and that...how come there is a refutation of that one...when there is a tazkiyah for him from such and such...but the Scholars are the inheritors of the Prophets brother...c'mon akhee, the Scholars don't know our situation!...How about the clear refutation of so and so's mistakes....ukhtee, refutation is but ijtihad (opinion) taken or rejected..." Confused? Don't be! Listen to this important lecture about the trials, tribulation and confusion that affect the hearts of the Muslims and how to be resolute in the face of them. From the problems and solutions discussed:
1. Focusing on the worship of Allaah during times of turmoil is one of the roads to safety. 2. A person only escapes fitnah by the grace and blessing of Allaah. 3. Fleeing from fitnah and worrying about ones own actions. 4. The Companions: Hasan the son of ‘Ali (may Allaah be pleased with him) relinquished his right to the caliphate even though he was worthy of it to protect the believers from fitnah. 5. Those upon the Sunnah are the furthest of the people from differing. 6. Fitnah annihilates those who rush to embrace it. 7. The impermissibility of chasing after the faults of the people in general and the scholars in specific. 8. Sins are a cause of dissension. 9. Insincerity causes individuals to stumble and trip upon their path. 10. Understanding of the religion will allow you walk upon the path to safety. 11. Holding on to the rope of Allaah (The Book and Sunnah) is a shield that protects the believer from fitnah. 12. Unity is a fundamental from the fundamentals of Islam. 13. The importance of returning back to the scholars of the Ummah when fitnah arises. 14. The students of knowledge are the bridge between the scholars and their communities. 15. It is obligatory upon the Muslim to examine information that is spread in the public domain especially at times of fitnah. 16. The Muslim should be patient, forbearing and avoid hastiness in the face of fitnah. 17. It is incumbent upon the believer to be just and fair in both speech and actions. 18. Uncovering those who are responsible for igniting the flame of fitnah. 19. The Devils from amongst the Jinn have a major role to play in trying to incite enmity between the people of faith. 20. Beware of seeking revenge! 21. The love of leadership will break a person’s back. 22. Attempting to reconcile the differences of the parties involved. 23. Not having malice in the heart and speaking the truth is from the best of deeds. 24. Think about the consequences of your speech and actions in this life and how they may affect your Hereafter. 25. Be gentle in all affairs. 26. Have the courage to recognize your mistakes and return to the truth. 27. Clinging firmly to the guidelines and the principles of the divine legislation, at all times. 28. Differentiating between the scholars and those who pretend to be from amongst them. 29. Avoid fruitless argumentation and disputes. 30. Rushing to uproot the source of differing as soon as it appears is from the Prophetic methodology. 31. There is a difference between humiliating your brother and advice. 32. There is a difference between envy and competing in good. 33. Differentiating between differing that is acceptable and differing that is unacceptable. 34. Not involving the common people in matters that they cannot understand or solve. Our teacher, the noble scholar, al-‘Allaamah Muqbil Ibn Haadee al-Waadi’ee (may Allaah have mercy upon him) said: “The only fear we have for our Da’wah is from our own selves.” And it is well-known that the Prophet (may peace and blessings be upon him) would say during the sermon of need: “We seek refuge with Allaah from the evil of our own selves and the evil of our wicked deeds.” These points have been taken, either word for word or through meaning, from the book al-Qawl al-Hasan fee Ma’rifah al-Fitan authored by one of the scholars of the Sunnah, Shaykh Muhammad al-Imaam (may Allaah preserve him). I advise the brothers and sisters to read ‘My Advice to the People of the Sunnah’ by Shaykh Muqbil (may Allaah have mercy upon him) which was translated a few years ago as it is also beneficial. O Allaah, Give us good in this world and good in the Hereafter; and save us from the torment of the Fire. O beloved Muslims, let's get our principles locked down, so that fitnah and confusion do not sway us away from the Scholars and the Sunnah. We ask Allaah to protect the Muslims.  | ||||
| Last Updated ( Monday, 25 January 2010 ) | ||||
| Beware of those who call to themselves! - Shaykh Suhaymee’s visit to al-Albani | by Nasrin for everyone |
| Beware of those who call to themselves! - Shaykh Suhaymee’s visit to al-Albani | |
| - Shaykh Saalih as-Suhaymee | |
| Reference: | Refer to attached audio file |
| Category: | Scholars Advice |
| ...Beware! If you see a person focusing on making taqdees[1] of himself, then know that he is a person of innovation and deviation. The rabbani[2] scholar does not call [the people] to make taqdees of him and does not call them to be attached to him. I visited our Shaykh, al-Albani, may Allah have mercy on him, shortly before he passed away by a month and a half in Jordan. When I visited him, one of the brothers started to introduce me to the Shaykh. One of the things that I did to him jokingly, may Allah have mercy on him, [is that I knew] that he did not allow anyone to kiss his head. But since he was on the bed, and I knew that he likes jesting, I kissed his head and said, ‘O Shaykh, now you cannot prevent me!’ may Allah have mercy on him. The point is that one of the brothers started to introduce me to him. The Shaykh said, "Are you trying to introduce the one who debated with me concerning fasting on Saturdays and the one who debated with me concerning repeating the congregational prayer?!" I said, ‘‘O Shaykh, I still hold that opinion, because you and our respected scholars, like Shaykh ibn Baaz and others, taught us to not blindly follow you and be attached to you”. So he, may Allah have mercy on him, grasped my hand and said, ‘This is how we want the students of knowledge to be.’ The Shaykh said this even though I debated with him on this issue for a long time, i.e. the issue of fasting on Saturday. I consider it to be permissible to fast on a Saturday if it coincides with a recommended fast, such as the day of Arafah or one of the white days (i.e. the 13th,14th and 15th day of the Hijri calendar) or similar days. I debated with him for a long time, may Allah have mercy on him, but he put up with me. The issue, my brothers, is that the fundamental matters of the religion are clear, so look at the one who does not have ta’assub[3]. Did the Shaykh become angry when I debated with him on this issue? Or did he say, ‘You have to take my opinion, or else?! While at the same, and on the same day, there was someone claiming to be one of the Shaykh's students criticizing me in a manner that does not indicate that he was a student of knowledge because my son and I prayed a [second] jama’ah. I said to him, ‘What did you hear from our Shaykh just a while ago?!’ Look at the difference between the one who sincerely seeks the truth...[the Shaykh did not finish his thought, but instead returned to his original point]. One of the signs of the innovator is that he always calls others to make taqdees of him. As for our scholars, such as: Shaykh ibn Baaz, Shaykh ibn Uthaymeen, Shaykh al-Albaani, Shaykh Abdul-Muhsin al-Abbaad al-Badr, Shaykh Rabee’, may Allah have mercy on them, Shaykh Saalih al-Luhaydaan and Shaykh Saalih al-Fowzaan; they have always taught us not to exaggerate, even when we praise them. Our Shaykh, Ibn Baaz, may Allah have mercy on him, if he heard a lecture in which there was some extremism or exaggeration, he would correct the person on the spot, using wisdom of course. I even remember when we were students in our third year in the faculty of Sharee’ah, during the year 1390 H, a man gave a lecture (the shaykh then laughs and says, ‘I just told you my secret, now you are going to know that I am old!’). Anyway, may Allah reward all of you well, we just wanted to wake up those who are sleeping. What I want to say is that a man gave a lecture, may Allah pardon us and him, about the virtues of the Arabs. He said, ‘One of the proofs of the virtues of the Arabs is that their father is Abraham, peace be upon him”. Our Shaykh (i.e., Ibn Baaz) after thanking the lecturer, said, ‘As for Abraham being the father of the Arabs, then he is also the father of the Jews!’... So the fact that Abraham, peace be upon him, is the father of the Arabs is not to be used as a proof of their virtues, for he is also the father of the Jews. And the Jews now have deviated from the Correct Religion. The point is that our scholars, taught us…Take this as a general rule, O my noble brother: from the signs of the rabbani scholars who call to the way of the Salaf is being humble and not insisting that others make taqdees of them. He does not ask you to be attached to him. This is a sign that we should pay attention to. If you see a person calling you to be attached to him (i.e., to blindly follow him), to make taqdees of him, or forcing you to take his opinion and to leave the proofs, then know that he is establishing deviation and innovation. But if you see him free from that, being humble to Allah, the Glorious and Exalted, and fearing Allah, the Almighty and Majestic, acknowledging that he has shortcomings and that he has not obtained a lot of knowledge, [as Allah said], ‘And you [i.e., mankind] have not been given of knowledge except a little’ [17:85], then this is the rabbani scholar, under whom it is a must to study. Footnotes: [1] Taqdees: excessive praise, to the point that the one being praised is viewed as sanctified and holy. It often includes, though not always explicitly, giving the shaykh's words the status of revelation, whereby he is not to be opposed or questioned. [2] Rabbani, lit. 'Nurturer', is one who fears Allah and teaches the people that which is appropriate for them; he introduces knowledge to them gradually, starting with the fundamentals of Islam before teaching its more intricate matters. [3] i.e., the person who is not fanatical about his opinion, such that he is not willing to hear other opinions even if they are supported by evidence. | |
| Translator: | Abdul-Aziz bin Abdur-Rauf Shakir |
| Date Published: | Monday, 13 December 2010 |
| Date Printed: | Monday, 13 December 2010 at 02:42:13 |
| Printed From: | http://www.madeenah.com/article.cfm?id=1337 |
| Watching Callers who claim to be on Salafiyah on television | by Nasrin for everyone |
Watching Callers who claim to be on Salafiyah on television
Qn119: Watching Callers who claim to be on Salafiyah on television- http://en.miraath.net/content/watching-callers-who-claim-be-salafiyah-television
- Speaker: Shaykh Ubayd al-Jabri
- Title: Watching Callers who claim to be on Salafiyah on television
- Album: Audio Fatawa
- Track: 1/1
- Copyright: www.miraath.net
- Length: 3:37 minutes (3.32 MB)
- Format: MP3 Stereo 44kHz 128Kbps (CBR)
- http://en.miraath.net/content/watching-callers-who-claim-be-salafiyah-television
| PDF: This is Our Call (The Way of the Salaf) | by Nasrin for everyone |
| PDF: The wahhabi myth | by Nasrin for everyone |
| The Most Comprehensive Biography of ash-Shaykh al-Allaamah al-Muhaddith Wasee-Ullaah Abbaas (hafidhahullaah) | by Nasrin for everyone |
| A follower of the Qur’aan and Sunnah | by Nasrin for everyone |
| A follower of the Qur’aan and Sunnah | for everyone |
‘I once had a dream about the Shaykh and I consider it from amongst the glad tidings for him. I narrated some of it to him and he cried, saying “O Allaah, make me better than what they suspect of me, and forgive me for that which they do not know (about me).(102)“
I used to visit the Shaykh at his house, always being shy and undecided (about intruding upon him), out of respect for his precious time where he would complete his research projects which were of service to the Prophet Sunnah and the Manhaj of the (Pious) Predecessors. Standing at the door of his house, I would say to him: “Should I enter or go away, O my Shaykh?” And he would reply:
“The likes of you are not told to go away, O Abaa Anas.” I consider this to be a great honour which I am not worthy of.
Anyway, I saw in a dream a large gathering of people who had crowded around a stairway which led up to a balcony with a door in front of it. No one was going up the stairway; rather they were looking up at the balcony and that door. So I said to them: “Whom are you waiting for?” And what are you looking at?” So they said: “The Messenger of Allaah (salallaahu ‘alayhi wasallam).”
So I entered their fold and ascended the stairway until I reached the perch of the balcony, just before the door, so I could be so fortunate as to see the Messenger of Allaah (salallaahu ‘alayhi wasallam). All the time, the people below were looking up towards the door when suddenly the door opened and there came forth our Shaykh al-Albaanee (rahimahullaah).
So, I interpreted the dream to be that he was the most fortunate of people for his efforts in propagating the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wasallam) and his steadfastness upon his (salallaahu ‘alayhi wasallam) guidance. I narrated this to the Shaykh(rahimahulllaah), and it was as if the dream was saying: “Whoever wants to tread the path of the Messenger of Allaah (salallaahu ‘alayhi wasallam) then let him approach this man who has come out from behind this door to seek guidance upon the path of the Messenger (salallaahu ‘alayhi wasallam).’”
Endnotes:
101) al-Imaam al-Mujaddid al-’Allaamah al-Muhaddith Muhammad Naasiruddeen al-Albaanee – Page 67.
102) Translator’s Note: This is part of a supplication the Prophet (salallaahu ‘alayhi wasallam) recommended his Companions (radhiyallaahu ‘anhuma) to make (as reported by al-Asma’ee) when they were praised by the people and feared the fitnah:
اللَّهُمَّ أَنْتَ أَعْلَمُ بِي منْ نَفْسِ، وَأََنَا أَعْلَمُ بِنَفْسِي منْهُمْ،
اللَّهُمَّ اجْعَلْنيِ خيْرً ممًا يَحْسَبُونَ وَ اغْفرْ لي مَا لآ يَعْلَمُونَ،
وَلَاَ تُؤَاخِذْنِي بِمَا يَقُولُونً
اللَّهُمَّ اجْعَلْنيِ خيْرً ممًا يَحْسَبُونَ وَ اغْفرْ لي مَا لآ يَعْلَمُونَ،
وَلَاَ تُؤَاخِذْنِي بِمَا يَقُولُونً
- Transcribed from: Jewels of Guidance || …Gems from the lives of the three imaams, Ibn Baaz, al-Albaanee, Ibn ‘Uthaymeen – may Allaah have mercy upon them all
No comments:
Post a Comment