| Seeking knowledge from other than the Scholars | by Nasrin for everyone |
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 | Syllabus of MSSC of Spring 2010 | by Nasrin for everyone |
upload over again...
Attachment: Syllabus of MSSC of Spring 2010.doc
| some E-Books on Seeking Knowledge, its Guidelines and more... | by Sanjana for everyone |
Attachment: 3 characterisitcs for seeking knowledge.pdf
Attachment: 3 advice to the students of knowledge.pdf
Attachment: 7 The Importance of Actions in Ones Life.pdf
Attachment: 16 guidelines for obtaining knowledge.pdf
Attachment: 24 student of knowledge and books.pdf
Attachment: 37 Laying the Foundations for Seeking Knowledge.pdf
Attachment: 38 book_of_knowledge.pdf
Attachment: 38 the adornment of the scholar and teacher.pdf
| Updated Contract for MSSC | by Sanjana for everyone |
Bismillahir Rahmanir Raheem
Assalaamu Alaikunna Warahmatullahi Wabarakatu
Below are the links to both the pdf and doc files of the Updated Contract for MSSC. All Members of MSSC should adhere to these guidelines.
Was Salaamu Alaikunna
Attachment: Contract of MSSC.doc
| Updated Syllabus MSSC | by Sanjana for everyone |
Bismillahir Rahmanir Raheem
As salaamu alaikunna Warahmatullahi Wabarakatuhu
Below are the links to the updated Syllabus for the Fall 2009 Semester. It will be strictly followed, inshaAllaah.
The files can be downloaded as either pdf or doc files.
Attachment: Syllabus of MSSC of Fall 2009.pdf
| biography of Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool | by Nissho for everyone |
As-salaamu 'alaikum warahmatullaahi wabarakaatuhu.
The following is a brief translation of the biography of Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool found on sahab.
His Name and Lineage:
He is the noble Shaykh and the compassionate father, the teacher, Ahmad bin 'Umar bin Saalim bin Ahmad bin 'Ubood, Aboo 'Umar Baazmool as-Salafee al-Makkee. He is from the tribe Aal Zamool, which has its lineage going back to al-Kindah.
His Birth and Upbringing:
He was born in Makkah. This is where he grew up and began his first studies under the hands of the scholars of Makkah.
His Teachers:
Ash-Shaykh, the 'Allaamah, Doctor Rabeeý bin Haadee Al-Madkhalee under whom he studied Sharh Kitaab as-Tawheed of Shaikhul Islaam Muhammad ibn Abdul Wahhab, Sharh Kitaab as-Sharee'ah of Aajurry, Sharh 'Aqeedah Ashaabul Hadeeth of as-Saboonee, and read to him parts of Saheeh Muslim and other then that.
His own brother, Ash-Shaykh Muhammad bin 'Umar Baazmool, under whom he benefited a lot and graduated with, and studied many books, which includes Kitaab as-Tawheed of Shaikhul Islaam Muhammad ibn Abdul Wahhab, Bulooghul Maraam of al-Haafidh Ibn Hajar, and Waraqaat of al-Joonee and many treatises of Shaikhul Islaam Muhammad ibn Abdul Wahhab on Tawheed, and other books, and studied the Muqaddimah on Usoolu-Tafseer of Shaikhul Islaam Ibn Taymiyyah, and also studied Mabaahith fee 'Uloomul Qur'aan and other books and Treatises. He got Ijaazahs from most of the Riwayahs.
Ash-Shaykh, Doctor Waseeullaah Abbaas, under whom he studied Nuzhatuh-Nadhar and attended many of his lessons on Umdatul Ahkaam and during masters he studied takhreej and studies of asaneed and other sciences.
He studied with other then them from the Mashayikh.
His Ijaazahs on Hadeeth:
He got Ijazaahs to narrate from a group of scholars. The number of scholars who gave ijazahs exceeds more then hundred, and from different parts of the Islamic world. And from them include; Ash-Shaykh Muhammad Abdullaah as-Soomalee, Ash-Shaykh Ahmad bin Yahya an-Najmee (رحمهم الله تعالى), Ash-Shaykh Abdullaah Ada ash-Shanqeetee , Ash-Shaykh Rabeeý bin Haadee Al-Madkhalee , Ash-Shaykh Muhammad bin Abdullaah as-Sabeel, Ash-Shaykh Yahyaa bin Uthmaan al-Mudarris, Ash-Shaykh Abdullaah bin Abdul Azeez al-Aqeel, Ash-Shaykh Waseeullaah Abbaas, and Ash-Shaykh Muhammad bin 'Umar Baazmool (حفظهم الله تعالى).
They (his teachers) grant him ijaaza, an absolute ijaazah of all their narrations and this is a blessing of Allaah Ta'la on our Shaykh.
The Praise of the Kibaarul 'Ulamaa on the Shaykh:
Many from the Ahlul 'Ilm praise him and recommended his works, among them are:
Ash-Shaykh, the 'Allaamah Abdullaah bin Abdu-Rahmaan Bassaam, the Head of Muhkamatul Kubraa, the student of al-Imaam Naasir as-Sa'dee said: "Praise be to Allaah, and prayers and peace be upon our Prophet Muhammad, and I proceed: The brother Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool as-Saoodiyyah is from the students of knowledge who graduated from the Ummul Quraa University in the field of Kitaab and Sunnah. He is a person of deen and who is steadfast with efficiency in salaat, as an Imaam and in his sermons and lectures..." (15/ 5/ 1416هـ).
Ash-Shaykh Ahmad bin Yahya an-Najmee said in his preface to the book 'Duraru-Sunniyyah': "Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: I prelude Ash-Shaykh, Al-'Allaamah Ahmad bin 'Umar bin Saalim Baazmool's (وفقه الله) book with the name Duraru-Sunniyyah fee Thanaa 'Ulamaa 'alaa Mamlakatul 'Arabiyyatu Saoodiyyah" (29/ 12/ 1424هـ).
And Ash-Shaykh Ahmad bin Yahya an-Najmee also said in his preface to 'as-Sunnah feema yata'allaq boolil Ummah': "Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: I was sent the book 'as-Sunnah feema yata'allaq boolil Ummah' of Al-'Allaamah as-Salafeee Ahmad bin 'Umar bin Saalim Baazmool, I have read most of it, my works has come between me completing it,..I found the chapters to be excellent." (1/11/ 1424هـ).
Ash-Shaykh, Doctor 'Uwaid bin 'Iyaad al-Matarfee, former Head of Deparment of judiciary, said: The brother, al-Ustaadh Ahmad bin 'Umar bin Saalim Baazmool...has an excellent understanding of knowledge and in knowledge based issues. And in reading and understanding, improving the intellect with the knowledge based researches, which qualifies him to be from the people who one takes benefits from his ilm. I ask for him good and may Allaah benefit Islaam and muslims from him." ( 19/ 4/ 1415هـ)
Ash-Shaykh Muhammad bin Abdullaah as-Sabeel, Imaam and Khateeb of Masjidul Haraam, saidon 20/10/1423هـ : "The brother Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool, is from the good students of 'ilm, he got his Masters from Ummul Quraa University, and he makes great effort in calling to Allaah, making the people aware on the matters of their deen, I know him to be upon the correct aqeedah, traversing the manhaj of Ahlu-Sunnah wal Jama'ah, and warning against Ahlul Bid'ah wal Ahwa."
His Emminence, Ash-Shaykh, Doctor Saalih Al-Fawzaan, a member of the Permanent Committee of Educational Research and Religious Verdicts, said about his book 'Madaarij' on 7/3/1425هـ : "Praise be to Allaah, and I proceed: I have read this book which is authored by our brother for the sake of Allaah, Ahmad bin 'Umar bin Saalim Baazmool, on the topic 'Clearing the doubts of al-Khawarij'. Praise be to Allaah, I find it good how he refutes the doubts of this dangerous and corrupted sect...May Allaah reward the author of this book with good, for he has clarified the condition of this dangerous sect with an excellent clarification, falsifying their doubts, and may Allaah this book beneficial in refuting the opposers."
Ash-Shaykh, the 'Allaamah, al-Ustaadh, Doctor Rabeeý bin Haadee Al-Madkhalee said:"Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: The brother Ahmad bin 'Umar bin Saalim Baazmool, I know him to be of good character in his ahlaaq, in his deen, and in his manhaj and aqeedah, in his teachings and dawah. He asked asked for this tazkiyah from me so I give it as I believe him to be of on deserving of it." (27/ 11 / 1417هـ)
Others also have praised Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool, which is not mentioned here.
His Books
He has a quiet number of books which includes:
1- Risalaata 'Umar bin Khattab ilaa Abee Moosa al-Ah'ari fee Gadaa wa Adaabuhu Riwaya wa Diraya.
2- Al Madaarij fee Kashf ash-Shubuhaat al khawarij.
3- As-Sunnah feema yata'allaq booleel ummah.
4- Durarus-Sunniyah fee thana al-ulama 'ala mamlakatul 'arabiyyah as-sauoodiyyah
5- Dawlatul Tawheed was-Sunnah.
6- Tuhfatul Ama'ee bi ma'rifatu Hudood mas'ee wa ahkaam sa'ee.
7- Hajiyyatul Ahaadeeth Nabawiyyah al-Waaridah fil Tibbi wal'ilaaj.
8- Khatoorat Naqdil Hadeeth.
9- An-Najm al-Baadee fee Tarjumatu Shaykh al-Allaamah as-Salafee Yahyaa bin Uthmaan adeem Aabaadee.
10- Intifaadaat al-'Aliyyah li manhaj al-kharajaat wa-taa'aat wal-maktabaat wal-maraakiz as-saihah wahuwa kitaab alf mashaarika ma'a as-Shaykh Ahmad bin Yahya al-Zahraanee.
11- Qawaaid wa dawaabit fee figh al faraaid wal mawareeth.
And there are many other books he has authored.
Aboo 'Ubaydah Ahmad Nishwan ibn 'Alee al-Maraduwee
http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=7856&CFID=16377109&CFTOKEN=76418601
The following is a brief translation of the biography of Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool found on sahab.
His Name and Lineage:
He is the noble Shaykh and the compassionate father, the teacher, Ahmad bin 'Umar bin Saalim bin Ahmad bin 'Ubood, Aboo 'Umar Baazmool as-Salafee al-Makkee. He is from the tribe Aal Zamool, which has its lineage going back to al-Kindah.
His Birth and Upbringing:
He was born in Makkah. This is where he grew up and began his first studies under the hands of the scholars of Makkah.
His Teachers:
Ash-Shaykh, the 'Allaamah, Doctor Rabeeý bin Haadee Al-Madkhalee under whom he studied Sharh Kitaab as-Tawheed of Shaikhul Islaam Muhammad ibn Abdul Wahhab, Sharh Kitaab as-Sharee'ah of Aajurry, Sharh 'Aqeedah Ashaabul Hadeeth of as-Saboonee, and read to him parts of Saheeh Muslim and other then that.
His own brother, Ash-Shaykh Muhammad bin 'Umar Baazmool, under whom he benefited a lot and graduated with, and studied many books, which includes Kitaab as-Tawheed of Shaikhul Islaam Muhammad ibn Abdul Wahhab, Bulooghul Maraam of al-Haafidh Ibn Hajar, and Waraqaat of al-Joonee and many treatises of Shaikhul Islaam Muhammad ibn Abdul Wahhab on Tawheed, and other books, and studied the Muqaddimah on Usoolu-Tafseer of Shaikhul Islaam Ibn Taymiyyah, and also studied Mabaahith fee 'Uloomul Qur'aan and other books and Treatises. He got Ijaazahs from most of the Riwayahs.
Ash-Shaykh, Doctor Waseeullaah Abbaas, under whom he studied Nuzhatuh-Nadhar and attended many of his lessons on Umdatul Ahkaam and during masters he studied takhreej and studies of asaneed and other sciences.
He studied with other then them from the Mashayikh.
His Ijaazahs on Hadeeth:
He got Ijazaahs to narrate from a group of scholars. The number of scholars who gave ijazahs exceeds more then hundred, and from different parts of the Islamic world. And from them include; Ash-Shaykh Muhammad Abdullaah as-Soomalee, Ash-Shaykh Ahmad bin Yahya an-Najmee (رحمهم الله تعالى), Ash-Shaykh Abdullaah Ada ash-Shanqeetee , Ash-Shaykh Rabeeý bin Haadee Al-Madkhalee , Ash-Shaykh Muhammad bin Abdullaah as-Sabeel, Ash-Shaykh Yahyaa bin Uthmaan al-Mudarris, Ash-Shaykh Abdullaah bin Abdul Azeez al-Aqeel, Ash-Shaykh Waseeullaah Abbaas, and Ash-Shaykh Muhammad bin 'Umar Baazmool (حفظهم الله تعالى).
They (his teachers) grant him ijaaza, an absolute ijaazah of all their narrations and this is a blessing of Allaah Ta'la on our Shaykh.
The Praise of the Kibaarul 'Ulamaa on the Shaykh:
Many from the Ahlul 'Ilm praise him and recommended his works, among them are:
Ash-Shaykh, the 'Allaamah Abdullaah bin Abdu-Rahmaan Bassaam, the Head of Muhkamatul Kubraa, the student of al-Imaam Naasir as-Sa'dee said: "Praise be to Allaah, and prayers and peace be upon our Prophet Muhammad, and I proceed: The brother Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool as-Saoodiyyah is from the students of knowledge who graduated from the Ummul Quraa University in the field of Kitaab and Sunnah. He is a person of deen and who is steadfast with efficiency in salaat, as an Imaam and in his sermons and lectures..." (15/ 5/ 1416هـ).
Ash-Shaykh Ahmad bin Yahya an-Najmee said in his preface to the book 'Duraru-Sunniyyah': "Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: I prelude Ash-Shaykh, Al-'Allaamah Ahmad bin 'Umar bin Saalim Baazmool's (وفقه الله) book with the name Duraru-Sunniyyah fee Thanaa 'Ulamaa 'alaa Mamlakatul 'Arabiyyatu Saoodiyyah" (29/ 12/ 1424هـ).
And Ash-Shaykh Ahmad bin Yahya an-Najmee also said in his preface to 'as-Sunnah feema yata'allaq boolil Ummah': "Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: I was sent the book 'as-Sunnah feema yata'allaq boolil Ummah' of Al-'Allaamah as-Salafeee Ahmad bin 'Umar bin Saalim Baazmool, I have read most of it, my works has come between me completing it,..I found the chapters to be excellent." (1/11/ 1424هـ).
Ash-Shaykh, Doctor 'Uwaid bin 'Iyaad al-Matarfee, former Head of Deparment of judiciary, said: The brother, al-Ustaadh Ahmad bin 'Umar bin Saalim Baazmool...has an excellent understanding of knowledge and in knowledge based issues. And in reading and understanding, improving the intellect with the knowledge based researches, which qualifies him to be from the people who one takes benefits from his ilm. I ask for him good and may Allaah benefit Islaam and muslims from him." ( 19/ 4/ 1415هـ)
Ash-Shaykh Muhammad bin Abdullaah as-Sabeel, Imaam and Khateeb of Masjidul Haraam, saidon 20/10/1423هـ : "The brother Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool, is from the good students of 'ilm, he got his Masters from Ummul Quraa University, and he makes great effort in calling to Allaah, making the people aware on the matters of their deen, I know him to be upon the correct aqeedah, traversing the manhaj of Ahlu-Sunnah wal Jama'ah, and warning against Ahlul Bid'ah wal Ahwa."
His Emminence, Ash-Shaykh, Doctor Saalih Al-Fawzaan, a member of the Permanent Committee of Educational Research and Religious Verdicts, said about his book 'Madaarij' on 7/3/1425هـ : "Praise be to Allaah, and I proceed: I have read this book which is authored by our brother for the sake of Allaah, Ahmad bin 'Umar bin Saalim Baazmool, on the topic 'Clearing the doubts of al-Khawarij'. Praise be to Allaah, I find it good how he refutes the doubts of this dangerous and corrupted sect...May Allaah reward the author of this book with good, for he has clarified the condition of this dangerous sect with an excellent clarification, falsifying their doubts, and may Allaah this book beneficial in refuting the opposers."
Ash-Shaykh, the 'Allaamah, al-Ustaadh, Doctor Rabeeý bin Haadee Al-Madkhalee said:"Praise be to Allaah, prayers and peace be upon the Messenger of Allaah and to his family and companions. And I proceed: The brother Ahmad bin 'Umar bin Saalim Baazmool, I know him to be of good character in his ahlaaq, in his deen, and in his manhaj and aqeedah, in his teachings and dawah. He asked asked for this tazkiyah from me so I give it as I believe him to be of on deserving of it." (27/ 11 / 1417هـ)
Others also have praised Ash-Shaykh Ahmad bin 'Umar bin Saalim Baazmool, which is not mentioned here.
His Books
He has a quiet number of books which includes:
1- Risalaata 'Umar bin Khattab ilaa Abee Moosa al-Ah'ari fee Gadaa wa Adaabuhu Riwaya wa Diraya.
2- Al Madaarij fee Kashf ash-Shubuhaat al khawarij.
3- As-Sunnah feema yata'allaq booleel ummah.
4- Durarus-Sunniyah fee thana al-ulama 'ala mamlakatul 'arabiyyah as-sauoodiyyah
5- Dawlatul Tawheed was-Sunnah.
6- Tuhfatul Ama'ee bi ma'rifatu Hudood mas'ee wa ahkaam sa'ee.
7- Hajiyyatul Ahaadeeth Nabawiyyah al-Waaridah fil Tibbi wal'ilaaj.
8- Khatoorat Naqdil Hadeeth.
9- An-Najm al-Baadee fee Tarjumatu Shaykh al-Allaamah as-Salafee Yahyaa bin Uthmaan adeem Aabaadee.
10- Intifaadaat al-'Aliyyah li manhaj al-kharajaat wa-taa'aat wal-maktabaat wal-maraakiz as-saihah wahuwa kitaab alf mashaarika ma'a as-Shaykh Ahmad bin Yahya al-Zahraanee.
11- Qawaaid wa dawaabit fee figh al faraaid wal mawareeth.
And there are many other books he has authored.
Aboo 'Ubaydah Ahmad Nishwan ibn 'Alee al-Maraduwee
http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=7856&CFID=16377109&CFTOKEN=76418601
| Q&A about Ma'riful Qur'aan | by Nissho for everyone |
| Q&A about Ma'riful Qur'aan | for everyone |
First, the well-known tafseer of the Qur’aan, ”Ma’riful Qur’aan”,
originally in Urdu and now translated into in Bangla. This is a
rejected tafseer, having been refuted by the scholars of the Sunnah in
India and Pakistan, as well as in al Madeenah when I was there.
The refutations were mostly in Urdu by the Salafee scholars of
Pakistan and India, so I did not read them directly, but I discussed
it with one of those scholars, and was told that it was filled with
“sufi” (mystical) interpretations and false Ash’aaree aqeedah
(innovating in Allaah’s Names and Attributes). These defects are also
characteristic of the well-known English commentary by Abdullaah Yusuf
Ali (who based a portion of his rejected “translation” on the Ma’riful
Qur’aan’).
answered by brother Muhammad Yaseen on: Monday, December 4, 2006 5:13 AM as reply to my Question over the email.
| Refutation of Anwar al-Awlakee pt.1 | by Nissho for everyone |
Refutation of Anwar al-Awlakee pt.1
http://www.ibad-ur-rahman.org/
This is a translated transcription of a phone call with our shayk Dr. Abdullaah bin Abdur- Rahmaan al-Jarboo, Professor from the College of Dawah "Usool ud-Deen" - Former head of Dept. of Aqeedah at Medinah
The call was placed by Br.Saeed Rhana al-Maghribee and the questions were put to the shaykh by Br. Muwahhid Aaadil al-Michiganee.
Now to the text of the call.
The Translator: Our Shaykh, we would like to present to you some of the mistakes of a man called Anwar Awlaki who is Yemeni and is currently residing in Yemen, but he used to be in the U.S. He has a lot of affect on the youth all over the west and they raise him to the level of the scholars. Awlaki has served as an Imam in Colorado, California, and most recently in the Washington, D.C. area where he headed the Dar Al-Hijrah Islamic Centre and was the Muslim Chaplain at George Washington University [2]. He studied under Sheikh Uthaymeen for a short while (few months) as well as Salman Oadah. He received a general ijaza in Quran, Sciences of Quran, Hadith, Sciences of Hadith, Tafsir , Fiqh, Usool Fiqh and Arabic from: Hassan Maqbooli al Ahdal, Hussein bin Mahfoodh, AbdulRahman Shumailah al Ahdal, Hamud Shumailah al Ahdal.. Anwar al-Awlaki currently resides in Yemen, and is associated with Iman University. (In Yemen, where Zindani is)
He published many Cds, lectures and albums, from the most famous lives of the prophets. He gives listeners doubts in their religion and does not call to Dawah Salafiyyah; rather he calls to praise the people of Desire and has great mistakes in his manhaj like allowing suicide bombings. He also quotes from the people of innovation in his lectures and Cds like Sayed Qutub, Salman Oadah and Mowdoodee.
The Shaykh: This is some background information on him then?
Translator: Yes. The first of the observances against him is his saying; University. This took place on Saturday, March 28, 2009(2/4/1430). This call was placed to the Shaykh in order to gain clarification about a man called Anwar al-Awlakee. "Brothers and sisters whether you agree or not with martyrdom operations let's leave our differences behind us, and let us support our Muslim brothers who are in the frontlines. Just like we disagree on many other issues, we should not let our disagreements stand in the way of our solidarity in the face of our adversaries." (This can be found on his website on the article called Suicide or martyrdom).
The Shaykh: In the name of Allaah the Kind Bestower of kindness. All praise is due to Allaah the Lord of all creation. In addition, may Allaah mention in the highest company and secure our prophet Muhammad, his family and his companions; to proceed.
From the standpoint of what I heard of his background, his "shaykhs', and his ideas in general, is it clear that this individual is affiliated with the Ikhwaan al-Muslimoon (muslim brotherhood). Especially one of their branches called the "Suroorees".
The muslim brotherhood group has a distinct orientation, and their concerns revolve around certain contemporary issues in which they oppose those firmly rooted in knowledge. They oppose the scholars in their speech and verdicts.
Therefore if this man builds his orientation upon this thinking and ideology of those groups affiliated with, and derived from the likes of the Islaamic Group of Pakistan, at whose head was al-Mawdoodee; the Muslim Brotherhood group of Egypt , and Hamaas of Palestine, (then know) that all of these groups have a specific ideology for themselves.
Thus, the awareness of this man's background his ideological affiliation is very important in knowing his orientation, and making a ruling concerning him and his statements.
As far as the issue of suicide bombings- they call them martyrdom operations-and the scholars have labeled them as suicide, then these acts are most of what the opposers, endorsers of takfeer (i.e. those who expel muslims from the fold of al-Islaam without right) from the Muslim Brotherhood group promote on the internet, in their writings, books, CD's, and lectures. They authorize these acts of violence for which they attempt to assemble proofs to validate them.
These proofs and evidences that they seek to substantiate their position by have already been declared by the people of knowledge as invalid for their use as evidence in the supporting of these acts.
The most important premise in their process of presenting the legitimacy of their stance is their use of al-Qiyas (i.e. analogy or comparative deduction). They conclude that these acts are the same as al-Iqtihaam (attacking the enemy ranks individually) or at-Tatarrus (making one's self or the use of one as a human shield in a face-to-face battle with the enemy).
Because of this, and pay close attention to the following, there exists neither one explicit text, nor any historical account from the companions, Allaah be pleased with them, nor in the history of jihad that can be used to prove the validity their ideology having a basis in the religion.
There is no precedent in history (i.e. Islamic) of anyone committing suicide in jihad! Rather, there was one who committed suicide during a battle in the era of the messenger, but the prophet condemned him for that.
On the account of there not being any clear text to support them, they resort to analogical deduction by comparing suicide bombings to al-Iqtihaam(attacking the enemy ranks individually), exposing one's self to the possibility of being killed; or they compare these bombings with the permissibility of at-Tatarrus( making one's self or the use of one as a human shield in a face-to-face battle with the enemy). The al-mutatarras bihi (soldier used as a human shield) who is killed to create an advantage for the muslim forces, is not to be compared to one who kills himself!
All of their proofs return to their comparing suicide attacks with al-Iqtihaam or at-Tatarrus. Consequently, the response to this is that they oppose the verdict passed by those firmly rooted in legislated knowledge, which is the outlawing of killing of one's self. The people of knowledge, the scholars, have explained that there are definitive texts showing that the one who kills himself with anything will be punished with the self-same object and method from his death until resurrection day.
In addition to this, whoever killed himself deliberately, then he is considered as a suicide, and is included among those threatened with the fire of hell.
The scholars have clarified that the approved warfare mentioned in Allaah's statement,
يقاتلون في سبيل الله فيقتلون و يقتلون
"�they fight in Allaah's path, wherein they kill the enemy or are killed by the enemy�"
There is not a third situation where it is mentioned that they kill them selves!
This is what is connected with the definitive texts that prove the illegality of killing one's self in any condition.
As far as the verdicts of those firmly rooted in knowledge, then those such as:
* Shaykh Abdul-Azeez bin Baaz
* The Permanent Committee for the issuance of verdicts in Saudi Arabia
* Shaykh Muhammad ibn SAalih al-Uthaymeen
* Imam al-Albaanee
And many others than these scholars, known for their knowledge, righteousness, and understanding, have agreed with the consensus, and following the example of those firmly established scholars before them, that killing of one's self is forbidden!
Now for those who oppose the scholars, then they do so from two approaches;
1. Their opposition is the result of their lack of understanding of the religion (of al-Islaam).
2. They seek to prove their position with arguments leveled by the takfiree groups, or from the splinter groups of the Muslim Brotherhood, and use their methods of proof.
There are those from the people of knowledge who have issued verdicts (in favor of suicide bombings), but the reality of their proof do not extend beyond the previously mentioned arguments, or they are ambiguous evidences. However, the explicit and detailed proofs point to the illegality of such activities.
Secondly, from the angle of Qiyaas (comparative deduction), in their use of comparing suicide bombing with al-Iqtihaam and at-Tatarrus, to what they call "martyrdom operations", this is an invalid conclusion involving two errors:
1. First of all, it is the use of deduction in the presence of explicit texts regarding the forbidden nature of killing one's self, and in that case, there is no basis for the use of comparative deduction. This type of deduction is called "al-Qiyas Iblisee" (satanic reasoning). This satanic reasoning happens when one seeks to employ analogy in a matter where there exists a clear text, and a conclusion is drawn by this reasoning. This is similar as what occurred when Iblis (satan) was ordered by Allaah to prostrate to Aadam, and he refused to do so in the face of an explicit text, or order. He resorted to analogy by saying that fire is superior to mud, so how could he prostrate to Aadam? How could the superior one prostrate to the inferior?
Thus, they seek to prove their position while there are explicit texts to the contrary of what they promote. The evidence for the forbiddance of suicide is clear and definite. If we accept that analogy in this matter is permitted, when in fact it is not, but if we did so for the sake of argument, this analogy would be false. The false analogy is one wherein there exists disparity between the situations compared
The primary disparity is the analogy of suicide bombings to at-Tatarrus( making one's self or the use of one as a human shield in a face-to-face battle with the enemy) and the Mutatarras bihi ( soldier used as a human shield) or al-Iqtihaam (attacking the enemy ranks individually). This person does not kill himself; others only kill him. Thus, the enemy kills the one who attacks the enemy lines by himself. He does not kill himself. He does not commit suicide; rather, the one who kills him is the enemy. Furthermore, the soldier employed as a shield by the Muslim army is killed by the Muslims, because they crush him in the rush of the swollen ranks towards the enemy, with the aim of killing the unbelievers. They (the Muslims) may trample him and he dies. The Muslims do not kill him intentionally; he dies in the course of the battle. You will not find any of them killing themselves.
1. The second disparity is that the scholars have stipulated that there has to be a horde of soldiers at the battle, and that is an important condition. The condition that this person's death is the result of the throng of soldiers pushing forward in a face-to-face battle with the unbelievers has been stipulated. In this case, he is allowed to penetrate the enemy ranks individually, distracting the enemy, and inspiring bravery in the Muslim ranks. Just as the jurists require that the soldier employed as a shield is not killed except out of extreme necessity. This occurs when no other option is present. Consequently, comparing suicide attacks to al-Iqtihaam or at-Tatarrus is impermissible, and is considered a satanic analogy when made in contradiction to definitive texts.
If we accept that for the sake of argument that suicide is lawful, then it is an invalid analogy because of existing disparities that in both cases, this person is killed by other than himself.
Similarly, the jurists have explained that there exists the condition of the battle taking place amongst a crowd of combatants, and of there being a dire necessity.
It has become clear to us that the Takfeerees' dependence upon these proofs is futile. As a result of this, they contradict and oppose those scholars deeply rooted in knowledge, and muddle up the issue by resorting to analogy to prove their stance, which is not allowed, and is considered a satanic analogy.
None of their methods of proof goes beyond what we have stated, and all praise is due to Allaah.
Sa'eed Rhana: possessor of excellence, they also seek to prove their position by using the story of the Boy and the King, and the story of Baraa ibn Maalik.
Sh. Al-Jarboo: their means of using these stories as proof is well known. I myself have researched this issue, and all who seek proof by their methods, this is their condition.
In so far as using the proof of the narration about Baraa ibn Maalik is concerned, then this story is a proof for al-Iqtihaam (attacking the enemy ranks individually), because Maalik attacked the enemy lines by himself. This is their seeking proof by comparing suicide attacks with alIiqtihaam.
Now as far as the Boy is concerned, then:
1. The boy did not kill himself: he was killed by the king.
((The call was interrupted at this point))
We say that the story of Baraa ibn Maalik falls under the category of al-Iqtihaam. The Takfeerees/Jihaadees use this as proof when actually it is a proof for al-Iqtihaam.
Furthermore, we say that Maalik did not kill himself, and he was not killed in this instance. For if he was killed, it would have been the enemy that had done so; he did not at all commit suicide! This was a situation where the ranks were extremely tight and crowded. What he did was advantageous for The Muslim army in a throng of soldiers; it does not compare to these suicide attacks.
For them, the Takfeeree/Jihaadees, there is a comparison with existing disparities, and they are not at all permitted to make analogy in this case.
They make analogies upon analogies. They compare the texts with what they call "martyrdom operations"; these bombings. They compare this with al-Iqtihaam; so we say that this analogy is exceedingly impermissible, and it is satanic when there is a found explicit text regarding this issue. We also say that this analogy is futile as it is a comparison with obvious disparities.
The reason for this is that Baraa ibn Maalik advanced on the enemy ranks by himself, during a face-to-face battle. None who do this in en-masse, and are killed, is considered to have committed suicide; they were killed by the enemy. This is contrary to what one who blows himself does.
The jurists have stipulated that there is a crush and jam of combatants for this type of strategy to be valid. The attacks that they carry out do not include this condition; rather they carry them out in a sneaky fashion.
Regarding the story of the Boy and the King, first, the Boy did not kill himself; the misguided King killed him. Secondly, the boy's situation is from the category of extraordinary phenomena and miracles are manifest among people in accord with a wisdom that Allaah desires.
Allaah prevented the killing of the boy by the king by any method except for one. Allaah informed the boy of the method, and the boy, in turn, informed the king-thus achieving the wisdom that Allaah desired from the boy's death.
Thus, what happened was nothing other than from the category of miracles. What proves this is that the boy was thrown from a mountain; and lived-he was thrown into the sea, and did not drown; he came out. In addition to what is mentioned in the narration is that the King said to the boy, "Your fame has reached the extent that is said that you can return sight to the blind and raise the dead, etc�" The boy was also thrown to a lion and killed it. This proves that he was given miracles.
Miracles cannot be employed in the use of analogy; there is no comparison to be made with them. They are special incidents that cannot be used as a proof in legal matters.
Shaykh Ibn Uthaymeen said, "that this miracle has a benefit, and that this benefit is in accord with Allaah's wisdom; meaning that Allaah is the one who desired that benefit and that he arranged the means by which the boy was not killed except in a certain manner."
Therefore, the seeking of proof for these suicide bombings by employing this story is not acceptable from two matters:
* The boy did not kill himself, the boy did not kill himself; the unbelieving king killed him.
* This story is from the category of miracles and extraordinary phenomena, and comparison is not allowed to be made them. This happening was specifically for the boy. This is because Allaah informed him of the manner by which he could be killed; and the boy said to the king, "You cannot kill me except by this and that�"
* There is also a third important perspective that the people of knowledge have explained; it is that the boy was under a legislation of those nations who came before us. If we accepted this and assessed the permissibility of using this as a proof, then this is from a legislation of those who came before us; and it is not permissible to use as a proof for ourselves in a case where we find that is in contradiction to and/or abrogated by our legislation. We have in our legislation that the clear forbiddance of suicide.
From these three perspectives, it is clear that is not allowed to use the story of the Boy and the King as a proof supporting suicide attacks- and Allaah knows best.
End of Part one����
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This is a translated transcription of a phone call with our shayk Dr. Abdullaah bin Abdur- Rahmaan al-Jarboo, Professor from the College of Dawah "Usool ud-Deen" - Former head of Dept. of Aqeedah at Medinah
The call was placed by Br.Saeed Rhana al-Maghribee and the questions were put to the shaykh by Br. Muwahhid Aaadil al-Michiganee.
Now to the text of the call.
The Translator: Our Shaykh, we would like to present to you some of the mistakes of a man called Anwar Awlaki who is Yemeni and is currently residing in Yemen, but he used to be in the U.S. He has a lot of affect on the youth all over the west and they raise him to the level of the scholars. Awlaki has served as an Imam in Colorado, California, and most recently in the Washington, D.C. area where he headed the Dar Al-Hijrah Islamic Centre and was the Muslim Chaplain at George Washington University [2]. He studied under Sheikh Uthaymeen for a short while (few months) as well as Salman Oadah. He received a general ijaza in Quran, Sciences of Quran, Hadith, Sciences of Hadith, Tafsir , Fiqh, Usool Fiqh and Arabic from: Hassan Maqbooli al Ahdal, Hussein bin Mahfoodh, AbdulRahman Shumailah al Ahdal, Hamud Shumailah al Ahdal.. Anwar al-Awlaki currently resides in Yemen, and is associated with Iman University. (In Yemen, where Zindani is)
He published many Cds, lectures and albums, from the most famous lives of the prophets. He gives listeners doubts in their religion and does not call to Dawah Salafiyyah; rather he calls to praise the people of Desire and has great mistakes in his manhaj like allowing suicide bombings. He also quotes from the people of innovation in his lectures and Cds like Sayed Qutub, Salman Oadah and Mowdoodee.
The Shaykh: This is some background information on him then?
Translator: Yes. The first of the observances against him is his saying; University. This took place on Saturday, March 28, 2009(2/4/1430). This call was placed to the Shaykh in order to gain clarification about a man called Anwar al-Awlakee. "Brothers and sisters whether you agree or not with martyrdom operations let's leave our differences behind us, and let us support our Muslim brothers who are in the frontlines. Just like we disagree on many other issues, we should not let our disagreements stand in the way of our solidarity in the face of our adversaries." (This can be found on his website on the article called Suicide or martyrdom).
The Shaykh: In the name of Allaah the Kind Bestower of kindness. All praise is due to Allaah the Lord of all creation. In addition, may Allaah mention in the highest company and secure our prophet Muhammad, his family and his companions; to proceed.
From the standpoint of what I heard of his background, his "shaykhs', and his ideas in general, is it clear that this individual is affiliated with the Ikhwaan al-Muslimoon (muslim brotherhood). Especially one of their branches called the "Suroorees".
The muslim brotherhood group has a distinct orientation, and their concerns revolve around certain contemporary issues in which they oppose those firmly rooted in knowledge. They oppose the scholars in their speech and verdicts.
Therefore if this man builds his orientation upon this thinking and ideology of those groups affiliated with, and derived from the likes of the Islaamic Group of Pakistan, at whose head was al-Mawdoodee; the Muslim Brotherhood group of Egypt , and Hamaas of Palestine, (then know) that all of these groups have a specific ideology for themselves.
Thus, the awareness of this man's background his ideological affiliation is very important in knowing his orientation, and making a ruling concerning him and his statements.
As far as the issue of suicide bombings- they call them martyrdom operations-and the scholars have labeled them as suicide, then these acts are most of what the opposers, endorsers of takfeer (i.e. those who expel muslims from the fold of al-Islaam without right) from the Muslim Brotherhood group promote on the internet, in their writings, books, CD's, and lectures. They authorize these acts of violence for which they attempt to assemble proofs to validate them.
These proofs and evidences that they seek to substantiate their position by have already been declared by the people of knowledge as invalid for their use as evidence in the supporting of these acts.
The most important premise in their process of presenting the legitimacy of their stance is their use of al-Qiyas (i.e. analogy or comparative deduction). They conclude that these acts are the same as al-Iqtihaam (attacking the enemy ranks individually) or at-Tatarrus (making one's self or the use of one as a human shield in a face-to-face battle with the enemy).
Because of this, and pay close attention to the following, there exists neither one explicit text, nor any historical account from the companions, Allaah be pleased with them, nor in the history of jihad that can be used to prove the validity their ideology having a basis in the religion.
There is no precedent in history (i.e. Islamic) of anyone committing suicide in jihad! Rather, there was one who committed suicide during a battle in the era of the messenger, but the prophet condemned him for that.
On the account of there not being any clear text to support them, they resort to analogical deduction by comparing suicide bombings to al-Iqtihaam(attacking the enemy ranks individually), exposing one's self to the possibility of being killed; or they compare these bombings with the permissibility of at-Tatarrus( making one's self or the use of one as a human shield in a face-to-face battle with the enemy). The al-mutatarras bihi (soldier used as a human shield) who is killed to create an advantage for the muslim forces, is not to be compared to one who kills himself!
All of their proofs return to their comparing suicide attacks with al-Iqtihaam or at-Tatarrus. Consequently, the response to this is that they oppose the verdict passed by those firmly rooted in legislated knowledge, which is the outlawing of killing of one's self. The people of knowledge, the scholars, have explained that there are definitive texts showing that the one who kills himself with anything will be punished with the self-same object and method from his death until resurrection day.
In addition to this, whoever killed himself deliberately, then he is considered as a suicide, and is included among those threatened with the fire of hell.
The scholars have clarified that the approved warfare mentioned in Allaah's statement,
يقاتلون في سبيل الله فيقتلون و يقتلون
"�they fight in Allaah's path, wherein they kill the enemy or are killed by the enemy�"
There is not a third situation where it is mentioned that they kill them selves!
This is what is connected with the definitive texts that prove the illegality of killing one's self in any condition.
As far as the verdicts of those firmly rooted in knowledge, then those such as:
* Shaykh Abdul-Azeez bin Baaz
* The Permanent Committee for the issuance of verdicts in Saudi Arabia
* Shaykh Muhammad ibn SAalih al-Uthaymeen
* Imam al-Albaanee
And many others than these scholars, known for their knowledge, righteousness, and understanding, have agreed with the consensus, and following the example of those firmly established scholars before them, that killing of one's self is forbidden!
Now for those who oppose the scholars, then they do so from two approaches;
1. Their opposition is the result of their lack of understanding of the religion (of al-Islaam).
2. They seek to prove their position with arguments leveled by the takfiree groups, or from the splinter groups of the Muslim Brotherhood, and use their methods of proof.
There are those from the people of knowledge who have issued verdicts (in favor of suicide bombings), but the reality of their proof do not extend beyond the previously mentioned arguments, or they are ambiguous evidences. However, the explicit and detailed proofs point to the illegality of such activities.
Secondly, from the angle of Qiyaas (comparative deduction), in their use of comparing suicide bombing with al-Iqtihaam and at-Tatarrus, to what they call "martyrdom operations", this is an invalid conclusion involving two errors:
1. First of all, it is the use of deduction in the presence of explicit texts regarding the forbidden nature of killing one's self, and in that case, there is no basis for the use of comparative deduction. This type of deduction is called "al-Qiyas Iblisee" (satanic reasoning). This satanic reasoning happens when one seeks to employ analogy in a matter where there exists a clear text, and a conclusion is drawn by this reasoning. This is similar as what occurred when Iblis (satan) was ordered by Allaah to prostrate to Aadam, and he refused to do so in the face of an explicit text, or order. He resorted to analogy by saying that fire is superior to mud, so how could he prostrate to Aadam? How could the superior one prostrate to the inferior?
Thus, they seek to prove their position while there are explicit texts to the contrary of what they promote. The evidence for the forbiddance of suicide is clear and definite. If we accept that analogy in this matter is permitted, when in fact it is not, but if we did so for the sake of argument, this analogy would be false. The false analogy is one wherein there exists disparity between the situations compared
The primary disparity is the analogy of suicide bombings to at-Tatarrus( making one's self or the use of one as a human shield in a face-to-face battle with the enemy) and the Mutatarras bihi ( soldier used as a human shield) or al-Iqtihaam (attacking the enemy ranks individually). This person does not kill himself; others only kill him. Thus, the enemy kills the one who attacks the enemy lines by himself. He does not kill himself. He does not commit suicide; rather, the one who kills him is the enemy. Furthermore, the soldier employed as a shield by the Muslim army is killed by the Muslims, because they crush him in the rush of the swollen ranks towards the enemy, with the aim of killing the unbelievers. They (the Muslims) may trample him and he dies. The Muslims do not kill him intentionally; he dies in the course of the battle. You will not find any of them killing themselves.
1. The second disparity is that the scholars have stipulated that there has to be a horde of soldiers at the battle, and that is an important condition. The condition that this person's death is the result of the throng of soldiers pushing forward in a face-to-face battle with the unbelievers has been stipulated. In this case, he is allowed to penetrate the enemy ranks individually, distracting the enemy, and inspiring bravery in the Muslim ranks. Just as the jurists require that the soldier employed as a shield is not killed except out of extreme necessity. This occurs when no other option is present. Consequently, comparing suicide attacks to al-Iqtihaam or at-Tatarrus is impermissible, and is considered a satanic analogy when made in contradiction to definitive texts.
If we accept that for the sake of argument that suicide is lawful, then it is an invalid analogy because of existing disparities that in both cases, this person is killed by other than himself.
Similarly, the jurists have explained that there exists the condition of the battle taking place amongst a crowd of combatants, and of there being a dire necessity.
It has become clear to us that the Takfeerees' dependence upon these proofs is futile. As a result of this, they contradict and oppose those scholars deeply rooted in knowledge, and muddle up the issue by resorting to analogy to prove their stance, which is not allowed, and is considered a satanic analogy.
None of their methods of proof goes beyond what we have stated, and all praise is due to Allaah.
Sa'eed Rhana: possessor of excellence, they also seek to prove their position by using the story of the Boy and the King, and the story of Baraa ibn Maalik.
Sh. Al-Jarboo: their means of using these stories as proof is well known. I myself have researched this issue, and all who seek proof by their methods, this is their condition.
In so far as using the proof of the narration about Baraa ibn Maalik is concerned, then this story is a proof for al-Iqtihaam (attacking the enemy ranks individually), because Maalik attacked the enemy lines by himself. This is their seeking proof by comparing suicide attacks with alIiqtihaam.
Now as far as the Boy is concerned, then:
1. The boy did not kill himself: he was killed by the king.
((The call was interrupted at this point))
We say that the story of Baraa ibn Maalik falls under the category of al-Iqtihaam. The Takfeerees/Jihaadees use this as proof when actually it is a proof for al-Iqtihaam.
Furthermore, we say that Maalik did not kill himself, and he was not killed in this instance. For if he was killed, it would have been the enemy that had done so; he did not at all commit suicide! This was a situation where the ranks were extremely tight and crowded. What he did was advantageous for The Muslim army in a throng of soldiers; it does not compare to these suicide attacks.
For them, the Takfeeree/Jihaadees, there is a comparison with existing disparities, and they are not at all permitted to make analogy in this case.
They make analogies upon analogies. They compare the texts with what they call "martyrdom operations"; these bombings. They compare this with al-Iqtihaam; so we say that this analogy is exceedingly impermissible, and it is satanic when there is a found explicit text regarding this issue. We also say that this analogy is futile as it is a comparison with obvious disparities.
The reason for this is that Baraa ibn Maalik advanced on the enemy ranks by himself, during a face-to-face battle. None who do this in en-masse, and are killed, is considered to have committed suicide; they were killed by the enemy. This is contrary to what one who blows himself does.
The jurists have stipulated that there is a crush and jam of combatants for this type of strategy to be valid. The attacks that they carry out do not include this condition; rather they carry them out in a sneaky fashion.
Regarding the story of the Boy and the King, first, the Boy did not kill himself; the misguided King killed him. Secondly, the boy's situation is from the category of extraordinary phenomena and miracles are manifest among people in accord with a wisdom that Allaah desires.
Allaah prevented the killing of the boy by the king by any method except for one. Allaah informed the boy of the method, and the boy, in turn, informed the king-thus achieving the wisdom that Allaah desired from the boy's death.
Thus, what happened was nothing other than from the category of miracles. What proves this is that the boy was thrown from a mountain; and lived-he was thrown into the sea, and did not drown; he came out. In addition to what is mentioned in the narration is that the King said to the boy, "Your fame has reached the extent that is said that you can return sight to the blind and raise the dead, etc�" The boy was also thrown to a lion and killed it. This proves that he was given miracles.
Miracles cannot be employed in the use of analogy; there is no comparison to be made with them. They are special incidents that cannot be used as a proof in legal matters.
Shaykh Ibn Uthaymeen said, "that this miracle has a benefit, and that this benefit is in accord with Allaah's wisdom; meaning that Allaah is the one who desired that benefit and that he arranged the means by which the boy was not killed except in a certain manner."
Therefore, the seeking of proof for these suicide bombings by employing this story is not acceptable from two matters:
* The boy did not kill himself, the boy did not kill himself; the unbelieving king killed him.
* This story is from the category of miracles and extraordinary phenomena, and comparison is not allowed to be made them. This happening was specifically for the boy. This is because Allaah informed him of the manner by which he could be killed; and the boy said to the king, "You cannot kill me except by this and that�"
* There is also a third important perspective that the people of knowledge have explained; it is that the boy was under a legislation of those nations who came before us. If we accepted this and assessed the permissibility of using this as a proof, then this is from a legislation of those who came before us; and it is not permissible to use as a proof for ourselves in a case where we find that is in contradiction to and/or abrogated by our legislation. We have in our legislation that the clear forbiddance of suicide.
From these three perspectives, it is clear that is not allowed to use the story of the Boy and the King as a proof supporting suicide attacks- and Allaah knows best.
End of Part one����
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| Manners of Seekers of ilm in the gathering of ilm | by Nissho for everyone |
Eagerness of the Salaf upon the gatherings of knowledge
And it is fitting upon the student who is learning that he should keenly attend the gatherings of knowledge and that he should eat from its gardens, just as was encouraged by the Imaam of the pious ones, the Prophet (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) said, “When one of you passes by the gardens of Paradise then take from them” The Companions said, "And what are the gardens of Paradise, O Messenger of Allaah?" So he said, “The circles of Remembrance. Because Allaah, the Most High, has Angels who travel around seeking out the gatherings of Remembrance, so when they come upon them they surround them.” 15 So when the scholar and the teacher have laid down a day for the students, it is not fitting that anyone should keep away from that appointment unless he is prevented from it with something sufficient as an excuse. Whoever knows the excellence of knowledge and its delight ill never cease to seek an increase in that, he will always be keen upon that knowledge and he will be insatiable. 15 A hadeeth that is hasan due to its supports, as I have clarified in Saheeh Kitaabil-Adhkaar wa da'eefih, (4/4).
How the Taabi'een gave respect to the Scholars and their Gatherings
The Taabi'een and those after them followed this same way. Mugheerah said, "We used to have awe of Ibraaheem just as the people would have awe of their ruler." 45 Ayyoob said, "A man used to sit with al-Hasan for three years but not ask him anything out of respect and awe of him." 'Abdur-Rahmaan Ibn Hurmulah al-Aslamee said, "No person would be bold enough to ask any question of Sa'eed ibn al-Musayyib until he asked permission from him." Ibnul-Khayyaat said in praise of Maalik ibn Anas, "Answers would be left and he would not be asked again out of awe and the people asking questions would lower the heads with their chins hanging down. He manifested the light of nobility and the honour of a king in piety. He was one held in awe even hough he was not a ruler." 45 And Ibraaheem was Ibraaheem ibn Yazeed ibn Qays an-Nakha'ee.
Correct Behavior of the Students
Al-Hasan said, "It used to be the case that a man would seek knowledge and would not remain for long before its effect would be seen in his humility, in his manners, upon his tongue and in his sight and in his hand." 47
It is befitting that the scholars cause their students to honour the gatherings of knowledge and cause them to have respect in the souls of their students. That they direct them and put them right if they make any mistake.
Ahmad ibn Sulaymaan al-Qattaan said, "It used to be the case with 'Abdur-Rahmaan ibn Mahdee that nobody would speak in his gathering, nor would anyone sharpen a pen, nor would anyone smile. If anyone spoke or sharpened a pen he would shout, put on his shoes and go to his house. Likewise with Ibn Numayr-and he was one of the strictest of the people in this. He would become angry and shout, and if he saw anyone sharpening a pen his face would alter. Also the people in the gathering of Wakee' would sit as if they were in prayer, and if he saw them doing anything he disliked he would put on his shoes and enter his house." 48
Aboo 'Aasim an-Nabeel said, "I witnessed Sufyaan ath-Thawree and a youth from the people of knowledge was present at his gathering, and he was behaving as if he were the head of the gathering, speaking out, showing his importance by the knowledge over those: older than him. So Sufyaan became angry and said, `The Salaf were not like this. One of them had not used to claim leadership, nor would he sit at the head of a gathering until he had sought this knowledge for thirty years. But you give yourself importance over those older than you. Get up and leave me, and I do not want to see you near my gathering." He said, "And I heard Sufyaan ath-Thawree say, `If you see a youth speaking out in the presence of the Shaikhs, even if he has reached a level of knowledge, then despair of his being good, because he has little shame." 49
Or the saying of Sufyaan ibn 'Uyainah, "'Ubaydullaah ibn 'Umar came to us in Koofah a long time ago. When he saw the students of knowledge and how badly the knowledge was being treated he said, `You have disgraced the knowledge and its people. If 'Umar had reached me and you he would have given us a painful beating.'" 53
47 All these reports are from Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/184~185) and Jaami Bayaan al-Ilm, (1/127). 48 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/193) 49 Reported by al-Bayhaqee in Al-Madkhal ilas-Sunanil-Kubraa', (no. 679). 53 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais-Saami', (1/405).
And it is fitting upon the student who is learning that he should keenly attend the gatherings of knowledge and that he should eat from its gardens, just as was encouraged by the Imaam of the pious ones, the Prophet (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) said, “When one of you passes by the gardens of Paradise then take from them” The Companions said, "And what are the gardens of Paradise, O Messenger of Allaah?" So he said, “The circles of Remembrance. Because Allaah, the Most High, has Angels who travel around seeking out the gatherings of Remembrance, so when they come upon them they surround them.” 15 So when the scholar and the teacher have laid down a day for the students, it is not fitting that anyone should keep away from that appointment unless he is prevented from it with something sufficient as an excuse. Whoever knows the excellence of knowledge and its delight ill never cease to seek an increase in that, he will always be keen upon that knowledge and he will be insatiable. 15 A hadeeth that is hasan due to its supports, as I have clarified in Saheeh Kitaabil-Adhkaar wa da'eefih, (4/4).
How the Taabi'een gave respect to the Scholars and their Gatherings
The Taabi'een and those after them followed this same way. Mugheerah said, "We used to have awe of Ibraaheem just as the people would have awe of their ruler." 45 Ayyoob said, "A man used to sit with al-Hasan for three years but not ask him anything out of respect and awe of him." 'Abdur-Rahmaan Ibn Hurmulah al-Aslamee said, "No person would be bold enough to ask any question of Sa'eed ibn al-Musayyib until he asked permission from him." Ibnul-Khayyaat said in praise of Maalik ibn Anas, "Answers would be left and he would not be asked again out of awe and the people asking questions would lower the heads with their chins hanging down. He manifested the light of nobility and the honour of a king in piety. He was one held in awe even hough he was not a ruler." 45 And Ibraaheem was Ibraaheem ibn Yazeed ibn Qays an-Nakha'ee.
Correct Behavior of the Students
Al-Hasan said, "It used to be the case that a man would seek knowledge and would not remain for long before its effect would be seen in his humility, in his manners, upon his tongue and in his sight and in his hand." 47
It is befitting that the scholars cause their students to honour the gatherings of knowledge and cause them to have respect in the souls of their students. That they direct them and put them right if they make any mistake.
Ahmad ibn Sulaymaan al-Qattaan said, "It used to be the case with 'Abdur-Rahmaan ibn Mahdee that nobody would speak in his gathering, nor would anyone sharpen a pen, nor would anyone smile. If anyone spoke or sharpened a pen he would shout, put on his shoes and go to his house. Likewise with Ibn Numayr-and he was one of the strictest of the people in this. He would become angry and shout, and if he saw anyone sharpening a pen his face would alter. Also the people in the gathering of Wakee' would sit as if they were in prayer, and if he saw them doing anything he disliked he would put on his shoes and enter his house." 48
Aboo 'Aasim an-Nabeel said, "I witnessed Sufyaan ath-Thawree and a youth from the people of knowledge was present at his gathering, and he was behaving as if he were the head of the gathering, speaking out, showing his importance by the knowledge over those: older than him. So Sufyaan became angry and said, `The Salaf were not like this. One of them had not used to claim leadership, nor would he sit at the head of a gathering until he had sought this knowledge for thirty years. But you give yourself importance over those older than you. Get up and leave me, and I do not want to see you near my gathering." He said, "And I heard Sufyaan ath-Thawree say, `If you see a youth speaking out in the presence of the Shaikhs, even if he has reached a level of knowledge, then despair of his being good, because he has little shame." 49
Or the saying of Sufyaan ibn 'Uyainah, "'Ubaydullaah ibn 'Umar came to us in Koofah a long time ago. When he saw the students of knowledge and how badly the knowledge was being treated he said, `You have disgraced the knowledge and its people. If 'Umar had reached me and you he would have given us a painful beating.'" 53
47 All these reports are from Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/184~185) and Jaami Bayaan al-Ilm, (1/127). 48 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/193) 49 Reported by al-Bayhaqee in Al-Madkhal ilas-Sunanil-Kubraa', (no. 679). 53 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais-Saami', (1/405).
Attachment: Manners of Seekers of ilm in the gathering of ilm.doc
| Shaykh Saalim at-Taweel | by Nissho for everyone |
Shaykh Saalim at-Taweel
Below is a Brief Introduction of Shaykh Saalim at-Taweel:
Abu Sa‘d, Saalim bin Sa‘d at-Taweel, may Allah preserve him, is an Imam and Khateeb under the Ministry of Islamic Affairs in Kuwait. He was born during the year 1962CE.
The Shaykh graduated in 1407H, from the department of Usool ad-Deen, at Imam Muhammad bin Sa‘ud Islamic University in Qaseem, in the Kingdom of Saudi Arabia.
From 1402-1407H, he was a regular student of Shaykh Muhammad bin Salih al-‘Uthaymeen, may Allah have mercy upon him. Also, he has spent a number of years close to Shaykh Abu Yusuf Abdur-Rahman Abdus-Samad, may Allah have mercy upon him, as well as the esteemed Shaykh Falaah bin Ismail Mundakaar in Kuwait.
During the past twenty years, the Shaykh has been teaching in Kuwait, and below are some of his current classes:
Explanation of al-Aqeedat al-Wasatiyah
Explanation of al-Aqeedat as-Safareeniyah
Explanation of Manhaj as-Salikeen
Explanation of Kitab at-Tawheed
Explanation of ad-Daa’ wad-Dawaa’
Explanations of Riyadh as-Saliheen
Explanations of al-Lu’lu’ wal-Marjaan
Explanation of Juz’ ‘Amma by Shaykh Ibn ‘Uthaymeen.
http://www.twtpubs.com/camp/
| The Advice of 'Alee (radiallaahu 'anhu) | by Nissho for everyone |
The Advice of 'Alee (radiallaahu 'anhu)
Al-Istiqaamah Magazine, Issue No.6 - Dhul-Qa'dah 1417H / March 1997__________Kumail ibn Ziyaad said: 'Alee ibn Abee Taalib took hold of my hand and took me off towards the desert. When we reached it, he sat down, took a deep breath and then said:
"O Kumail ibn Ziyaad! The hearts are receptacles, so the best of them is the one which preserves the best. So memorise what I say to you.
The people are of three (types): the Scholar who is rabbaanee, the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out - bending along with every wind - they are not enlightened by the light of knowledge, nor do they lean upon a firm support.
Knowledge is better than wealth. Knowledge is a protection for you, whereas it is you that has to protect wealth. The zakaat of knowledge is action, whereas spending decreases wealth. And love of the Scholar is part of the Religion. Knowledge brings about obedience for the Scholar in his own lifetime and causes him to have good repute after his death, whereas the benefit of wealth ceases when it passes away. The hoarders of wealth have died even though they are still alive, whereas the Scholars remain for as long as time remains - their persons are lost, but their examples remain in the hearts.
Here, indeed here - (and he pointed to his chest) - there is knowledge, if only I could find carriers for it. But instead I have found them quick to comprehend, but not trustworthy. They use what pertains to the Religion for worldly ends. They seek to use Allaah's proofs against His Book, blindly following the people of truth, but having no insight regarding receiving it.
Doubt pierces their hearts when anything problematic arises. They are neither this nor that. They do not know where the truth lies, and if they are mistaken then they do not know why. They are ardently in love with something the true state of which they do not know - so they become a trial for others.
And indeed, the utmost good is for the one to whom Allaah grants understanding of the Religion And it is enough ignorance for a person that he does not know about his Religion. Such a person is passionately addicted to pleasures, accustomed to following desires, or is one given to amassing wealth and piling it up. Such people are not from the callers to the Religion rather they are more like the grazing cattle. And thus knowledge passes away with the passing away of those who carry it.
Oh Allaah, yes! The earth will not be without one who stands upright for Allaah, with proof - so that Allaah's proofs and clear signs are not abolished. They are the ones who are few in number, but having the most value to Allaah. With them, Allaah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those similar to them. With them, knowledge assaults and comes upon the true state of affairs, so that which those accustomed to easy living find difficult therein, they find easy; and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies, whereas their souls are attached to higher things. They are Allaah's ambassadors in His land and the callers to His Religion. Oh how I would like to see them, and I seek Allaah's forgiveness for myself and for you. If you wish then you may leave."2
1.Rabbaanee: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people - so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters.
2. Reported by Abu Nu'aym in Hilyatul-Awliyaa (1/79-80), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (1/49-50) and Ibn Katheer in al-Bidaayah wan-Nihaayah (9/47).
| Q&A on ICNA to Shaykh Saleh as Saleh | by Nissho for everyone |
| Q&A on ICNA to Shaykh Saleh as Saleh | by هذه هي for everyone |
wa'alaykum as-salaam wa rahmatullahai wa barakatuh
These ISNA and ICNA are political group of HIzbi organization who do not call for correct creed and Tawheed and cooperate with Raafidah (ISNA). So keep away from them.
a reply that was send to me to my question by Shaykh Saleh as Saleh:
Re: Qs to ask shaykhs about ICNA...
From:"Understanding Islam" info@understand-islam.net
| manners of the scholars and the student of knowledge | by Nissho for everyone |
manners of the scholars and the student of knowledge by Shaikh Saleem ibn ‘Eed al-HilaaleeTranslated by: Aboo Talhah Daawood ibn Ronald
One of the Most Important book for all students seeking knowledge to read.
One of the Most Important book for all students seeking knowledge to read.
| ADVICE FOR THE CARE OF THE STUDENTS OF KNOWLEDGE | by Nissho for everyone |
Chapter Eight
ADVICE FOR THE CARE OF THE STUDENTS OF KNOWLEDGE
The saying of the Prophet (sallallahu alayhi wa sallam), "O 'Umar, do you know the one who asked the questions?" contains the manner of the scholar's drawing the attention of his students and of elders besides them to beneficial points of knowledge, and to striking points of things that happen, in order
to benefit them and to keep them alert. 85
Small plants in the Gardens of the Scholars
The students are like small plants that grow up in the gardens of the scholars. It is befitting that the people of knowledge be concerned and have good intentions for their students, that they look towards the students with an eye of love, that they surround them with their desire for good for them, and surround them with care for them, so that they grow in an upright manner and do not become crooked.
The instruction to take care of the Students of Knowledge given by Allaah's Messenger (sallallahu alayhi wa sallam)
Allaah's Messenger (sallallahu alayhi wa sallam) gave counsel for the students of knowledge to be treated well. Aboo Sa'eed al-Khudree said, "Welcome to the admonition given by Allaah's Messenger (sallallahu alayhi wa sallam). Allaah's Messenger (sallallahu alayhi wa sallam) used to counsel us concerning you (meaning the students of knowledge)." 86
The Companions were likewise
The Companions (radiyallaahu 'anhum) used to apply this admonition that was given to them. Al-Kumail ibn Ziyaad said, "'Alee ibn Abee Taalib took hold of my hand and took me out towards some flat open ground. When we reached the desert area, he sat down, took a breath and then said, "O Kumayl ibn Ziyaad! The hearts are vessels, so the best of them are the most receptive of them. Preserve what I am going to say to you."' And he mentioned a lengthy advice. 87
So consider how the Chief of the Believers gave the advice to his student, al-Kumayl ibn Ziyaad an-Nakha'ee. The fact that he spoke pleasantly with him, face to face, took hold of his hand and then took him along to a place suitable for admonition, to open ground. This `open ground (jabbaan),' could be just an open desert area; a place where a person can be alone, able to consider, to think and reflect. Because the heart becomes free when one goes to such a place.
Indeed Allah's Messenger (sallallahu alayhi wa sallam) was caused to love seclusion at the start of Revelation. It is reported from 'Aa'ishah(radiyallaahu 'anha), the Mother of the Believers, that she said, "The start of the Revelation to Allaah's Messenger (sallallahu alayhi wa sallam) were the true dreams. So he had not used to see any dream except that it occurred just as clearly as the dawn breaks. Then solitude was made beloved to him, so he used to go off alone to the Cave of Hiraa and he would worship in it for a number of nights." 88
85 Daleelul-Faalihaan of Ibn Alaan, (1/278). 86 Reported by al-Haakim (1/88), al-'Alaa'ee in Bughyatul Multamis, (p.28) and ar-Raamahurmuzee in Al-Muhaddithul-Faadil, (no. 21). It was declared saheeh by our Shaykh (may Allah protect him) in As-Saheehah, (no. 280). 87 And refer necessarily to my book, Al-Is'aad Bidhikr Fawaa'id Wasiyyah Ameeril-Mu'mineen 'Alee ibn Abee Taalib lil-Kumayl ibn Ziyaad. [Trans. note: The English reader may refer to the forthcoming book Min Wasaayas -Salaf compiled by Shaikh
Saleem as it includes this advice in full., Salafi Publications, Birmingham, UK] 88 Reported by al-Bukhaaree, (Eng. trans. vol. 1, no. 3).
Or the ‘open ground' which 'Alee took his student to was a graveyard. 89 Since that is a place where one is reminded of the Hereafter. So whichever of these places it was, then he alerted him to the importance of what he was going to relate to him, and he commanded him to comprehend and preserve it.
So this is the prophetic methodology in teaching, just the way in which Allaah's Messenger (sallallahu alayhi wa sallam) used to teach, and did so with 'Abdullaah ibn 'Abbaas (may Allaah be pleased with them both), when he said to him, "O young man, I am going to teach you some words ..." the hadeeth. 90
Some Pearls from the Sayings of the People of Knowledge
Al-Khateeb al-Baghdaadee said in his book, Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabis-Saami', (1/343/355),
"Chapter: The narrator of hadeeth should show respect to the students of knowledge and should tolerate the students in a good manner and he should be mild with them." He mentioned a number of headings in this chapter, and we shall mention the most important of them.
That he should give respect to the elders and the people with understanding.
• He should honour the nobles of the people and those with lineage.
He should honour whoever is the head amongst his people and is influential amongst his people.
He should give respect to those people who come from a different place and draw them close and that he should receive and welcome them.
He should have modesty and humility towards the students.
He should treat them with good manners.
He should be gentle with those who have a rough and coarse character.
And from the pearls of his words in another of his books, Al-Faqeeh wal-Mutafaqqih, (2/110) is his saying under the heading, `A mention of the manners of the scholar and the manners that are essential for him and which he must apply with regard to his students and companions. He should choose from the traits those which are the finest; and take from manners the most excellent of them. So he should apply these manners and characteristics with those who are far and those that are close to him. He should apply this with the foreigner and those that have lineage. And he should avoid the ways of the ignorant people, he should avoid the manners of the common folk and the lowly folk."
And he said under the heading (2/113): Applying modesty, humility, mildness and gentle speech:
"And it is befitting that he should accustom his tongue to being mild in his speech, being gentle in questioning and answering. This should be applied generally to the whole of the ummah of the Muslims and to the people of the Dhimmah."
And he said (2/116~120) under the heading: The scholars accepting and welcoming students and showing them that he is pleased to receive them:
89 [Trans. note: Because in Arabic the word `jabbaan' can refer to either a desert or a graveyard]. 90 Authentic, as I have explained in Saheeh Kitaabil-Adhkaar wa da'eefihi, (no. 1218/1000).
"And the scholar should serve his companions himself in such a way as will cause them to have affection and cause their hearts to have love for him." And he said, "It is befitting that he notices and has concern for the absence of his students when they are absent, and asks about those who are absent."
And he said (2/139) under the heading: The attention the scholars should give to the different levels of his students.
"It is recommended that the scholar should be aware of the different levels of his students in their knowledge, and should keep in mind their excellence. He should make clear their standing so that the people can refer to them when anything happens to him, and can take knowledge from them."
And he said (2/140), "And if it becomes clear to the scholar that one of his companions is outstanding in his knowledge and in his good understanding of fiqh then it is permissible for him to particularise him and to give him preference over the others."
Some fine points and some important landmarks
This covers the following fine points:
(i) The fact that the chain of narration is something that continues. Al-Alaa'ee said in his book, Bughyatul-Multamiss on page 23, "To proceed. Then Allaah, the Exalted and Most High, and all praise is for Him and all favours are from Him, has favoured this noble ummah with the connected chain of narration. It is through this that the later ones of this ummah have reported from the earlier ones, the Sunnah of their Prophet (sallallahu alayhi wa sallam) and the explanation of what he was upon.
This is one of his miracles that he indicated and he promised his ummah that this is something that will be preserved, and he gave counsel with regard to the students of knowledge that they were to be treated kindly, that they should be helped to attain their aim and that they should be aided. The Prophet (sallallahu alayhi wa sallam) said,`You will hear, and people will hear from you, and from those
who heard from you others will hear from them. '" 91
(ii) An Encouragement for travelling to seek knowledge. Since it is reported in some of the preceding reports of Aboo Sa'eed al-Khudree, that the Prophet (sallallahu alayhi wa sallam) said, "There will come to you a people who seek knowledge, so when you see them then say, `Welcome, welcome to the admonition given by Allaah's Messenger(sallallahu alayhi wa sallam),' and satisfy them." 92 I said to al-Hakam (one of the sub-narrators) what does `... satisfy them ...' mean? He said `Teach them.'
And in his book, Ar-Rihlah fee talabil hadeeth (Journeying to Seek Hadeeth), al-Khateeb al-Baghdaadee quoted many excellent points in this regard. It is famous from the people of knowledge how they had humility, how they had eagerness to convey knowledge to their students, those who hastened towards them from the different parts of the earth to drink from their pure streams.
(iii) The scholar should devote himself to the students of knowledge. And there were scholars who accepted students with generosity and with generous manners. They accepted those students of knowledge who came to them and benefited from them and this is something indicated by the saying of Allaah, the Most High, to His Prophet (sallallahu alayhi wa sallam):
91 Reported by Aboo Daawood (no. 3695), Ahmad (1/321), Ibn Hibbaan (no. 77, Mawaarid), al-Haakim (1/95) by way of 'Abdullaah ibn 'Abdullaah ibn Sa'eed ibn Jubayr: from Ibn 'Abbaas, from the Prophet (sallallahu alayhi wa sallam). Al-Haakim declared it saheeh to the standard of the two shaykhs. I say: The two shaykhs do not quote any narrations from 'Abdullaah ibn 'Abdullaah, but he is reliable (thiqah). 92 Refer to Saheeh Sunan Ibn Maajah, (no. 201).
And by the Mercy of Allaah you were gentle with them. And if you had been severe and harsh hearted they would have broken away and left you. So pass over their short-comings and seek forgiveness for them and consult them in the affairs.' Soorah Aali-Imraan (3):159.
So since it is the case that the Lord of all the creation advised His Messenger (sallallahu alayhi wa sallam) to treat his companions in a good manner, then indeed the students of knowledge are in great need of the shelter of a merciful scholar, and in need of the best care, of kindliness, friendliness and love to encompass them and mildness. A scholar who does not distress them and harm them when they suffer from ignorance, weakness and deficiencies.
They are in need of a large heart that will give to them and does not need that they should give to him. One who will carry their worries and not bother them with his concerns, (one) who is such that they find that he takes care of them and has sympathy with them.
So because of this a person will hardly hear a part of all of this advice for the benefit of the students of knowledge and see the great care and attention that is to be given to the students of knowledge, except that it makes him want to leap forward and to be a part of this sublime life of knowledge that will produce fruits, as Allaah wills, beginning from its great beginning that lies with the people of Hadeeth, those upon the way of the Pious Predecessors, in order that the glory this ummah has lost should be returned to it and that the hope that it has be realised. We ask Allaah that He grant us that we see that memorable day.
from the book: manners of the scholars and the student of knowledge by Shaikh Saleem ibn ‘Eed al-Hilaalee
Translated by: Aboo Talhah Daawood ibn Ronald
ADVICE FOR THE CARE OF THE STUDENTS OF KNOWLEDGE
The saying of the Prophet (sallallahu alayhi wa sallam), "O 'Umar, do you know the one who asked the questions?" contains the manner of the scholar's drawing the attention of his students and of elders besides them to beneficial points of knowledge, and to striking points of things that happen, in order
to benefit them and to keep them alert. 85
Small plants in the Gardens of the Scholars
The students are like small plants that grow up in the gardens of the scholars. It is befitting that the people of knowledge be concerned and have good intentions for their students, that they look towards the students with an eye of love, that they surround them with their desire for good for them, and surround them with care for them, so that they grow in an upright manner and do not become crooked.
The instruction to take care of the Students of Knowledge given by Allaah's Messenger (sallallahu alayhi wa sallam)
Allaah's Messenger (sallallahu alayhi wa sallam) gave counsel for the students of knowledge to be treated well. Aboo Sa'eed al-Khudree said, "Welcome to the admonition given by Allaah's Messenger (sallallahu alayhi wa sallam). Allaah's Messenger (sallallahu alayhi wa sallam) used to counsel us concerning you (meaning the students of knowledge)." 86
The Companions were likewise
The Companions (radiyallaahu 'anhum) used to apply this admonition that was given to them. Al-Kumail ibn Ziyaad said, "'Alee ibn Abee Taalib took hold of my hand and took me out towards some flat open ground. When we reached the desert area, he sat down, took a breath and then said, "O Kumayl ibn Ziyaad! The hearts are vessels, so the best of them are the most receptive of them. Preserve what I am going to say to you."' And he mentioned a lengthy advice. 87
So consider how the Chief of the Believers gave the advice to his student, al-Kumayl ibn Ziyaad an-Nakha'ee. The fact that he spoke pleasantly with him, face to face, took hold of his hand and then took him along to a place suitable for admonition, to open ground. This `open ground (jabbaan),' could be just an open desert area; a place where a person can be alone, able to consider, to think and reflect. Because the heart becomes free when one goes to such a place.
Indeed Allah's Messenger (sallallahu alayhi wa sallam) was caused to love seclusion at the start of Revelation. It is reported from 'Aa'ishah(radiyallaahu 'anha), the Mother of the Believers, that she said, "The start of the Revelation to Allaah's Messenger (sallallahu alayhi wa sallam) were the true dreams. So he had not used to see any dream except that it occurred just as clearly as the dawn breaks. Then solitude was made beloved to him, so he used to go off alone to the Cave of Hiraa and he would worship in it for a number of nights." 88
85 Daleelul-Faalihaan of Ibn Alaan, (1/278). 86 Reported by al-Haakim (1/88), al-'Alaa'ee in Bughyatul Multamis, (p.28) and ar-Raamahurmuzee in Al-Muhaddithul-Faadil, (no. 21). It was declared saheeh by our Shaykh (may Allah protect him) in As-Saheehah, (no. 280). 87 And refer necessarily to my book, Al-Is'aad Bidhikr Fawaa'id Wasiyyah Ameeril-Mu'mineen 'Alee ibn Abee Taalib lil-Kumayl ibn Ziyaad. [Trans. note: The English reader may refer to the forthcoming book Min Wasaayas -Salaf compiled by Shaikh
Saleem as it includes this advice in full., Salafi Publications, Birmingham, UK] 88 Reported by al-Bukhaaree, (Eng. trans. vol. 1, no. 3).
Or the ‘open ground' which 'Alee took his student to was a graveyard. 89 Since that is a place where one is reminded of the Hereafter. So whichever of these places it was, then he alerted him to the importance of what he was going to relate to him, and he commanded him to comprehend and preserve it.
So this is the prophetic methodology in teaching, just the way in which Allaah's Messenger (sallallahu alayhi wa sallam) used to teach, and did so with 'Abdullaah ibn 'Abbaas (may Allaah be pleased with them both), when he said to him, "O young man, I am going to teach you some words ..." the hadeeth. 90
Some Pearls from the Sayings of the People of Knowledge
Al-Khateeb al-Baghdaadee said in his book, Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabis-Saami', (1/343/355),
"Chapter: The narrator of hadeeth should show respect to the students of knowledge and should tolerate the students in a good manner and he should be mild with them." He mentioned a number of headings in this chapter, and we shall mention the most important of them.
That he should give respect to the elders and the people with understanding.
• He should honour the nobles of the people and those with lineage.
He should honour whoever is the head amongst his people and is influential amongst his people.
He should give respect to those people who come from a different place and draw them close and that he should receive and welcome them.
He should have modesty and humility towards the students.
He should treat them with good manners.
He should be gentle with those who have a rough and coarse character.
And from the pearls of his words in another of his books, Al-Faqeeh wal-Mutafaqqih, (2/110) is his saying under the heading, `A mention of the manners of the scholar and the manners that are essential for him and which he must apply with regard to his students and companions. He should choose from the traits those which are the finest; and take from manners the most excellent of them. So he should apply these manners and characteristics with those who are far and those that are close to him. He should apply this with the foreigner and those that have lineage. And he should avoid the ways of the ignorant people, he should avoid the manners of the common folk and the lowly folk."
And he said under the heading (2/113): Applying modesty, humility, mildness and gentle speech:
"And it is befitting that he should accustom his tongue to being mild in his speech, being gentle in questioning and answering. This should be applied generally to the whole of the ummah of the Muslims and to the people of the Dhimmah."
And he said (2/116~120) under the heading: The scholars accepting and welcoming students and showing them that he is pleased to receive them:
89 [Trans. note: Because in Arabic the word `jabbaan' can refer to either a desert or a graveyard]. 90 Authentic, as I have explained in Saheeh Kitaabil-Adhkaar wa da'eefihi, (no. 1218/1000).
"And the scholar should serve his companions himself in such a way as will cause them to have affection and cause their hearts to have love for him." And he said, "It is befitting that he notices and has concern for the absence of his students when they are absent, and asks about those who are absent."
And he said (2/139) under the heading: The attention the scholars should give to the different levels of his students.
"It is recommended that the scholar should be aware of the different levels of his students in their knowledge, and should keep in mind their excellence. He should make clear their standing so that the people can refer to them when anything happens to him, and can take knowledge from them."
And he said (2/140), "And if it becomes clear to the scholar that one of his companions is outstanding in his knowledge and in his good understanding of fiqh then it is permissible for him to particularise him and to give him preference over the others."
Some fine points and some important landmarks
This covers the following fine points:
(i) The fact that the chain of narration is something that continues. Al-Alaa'ee said in his book, Bughyatul-Multamiss on page 23, "To proceed. Then Allaah, the Exalted and Most High, and all praise is for Him and all favours are from Him, has favoured this noble ummah with the connected chain of narration. It is through this that the later ones of this ummah have reported from the earlier ones, the Sunnah of their Prophet (sallallahu alayhi wa sallam) and the explanation of what he was upon.
This is one of his miracles that he indicated and he promised his ummah that this is something that will be preserved, and he gave counsel with regard to the students of knowledge that they were to be treated kindly, that they should be helped to attain their aim and that they should be aided. The Prophet (sallallahu alayhi wa sallam) said,`You will hear, and people will hear from you, and from those
who heard from you others will hear from them. '" 91
(ii) An Encouragement for travelling to seek knowledge. Since it is reported in some of the preceding reports of Aboo Sa'eed al-Khudree, that the Prophet (sallallahu alayhi wa sallam) said, "There will come to you a people who seek knowledge, so when you see them then say, `Welcome, welcome to the admonition given by Allaah's Messenger(sallallahu alayhi wa sallam),' and satisfy them." 92 I said to al-Hakam (one of the sub-narrators) what does `... satisfy them ...' mean? He said `Teach them.'
And in his book, Ar-Rihlah fee talabil hadeeth (Journeying to Seek Hadeeth), al-Khateeb al-Baghdaadee quoted many excellent points in this regard. It is famous from the people of knowledge how they had humility, how they had eagerness to convey knowledge to their students, those who hastened towards them from the different parts of the earth to drink from their pure streams.
(iii) The scholar should devote himself to the students of knowledge. And there were scholars who accepted students with generosity and with generous manners. They accepted those students of knowledge who came to them and benefited from them and this is something indicated by the saying of Allaah, the Most High, to His Prophet (sallallahu alayhi wa sallam):
91 Reported by Aboo Daawood (no. 3695), Ahmad (1/321), Ibn Hibbaan (no. 77, Mawaarid), al-Haakim (1/95) by way of 'Abdullaah ibn 'Abdullaah ibn Sa'eed ibn Jubayr: from Ibn 'Abbaas, from the Prophet (sallallahu alayhi wa sallam). Al-Haakim declared it saheeh to the standard of the two shaykhs. I say: The two shaykhs do not quote any narrations from 'Abdullaah ibn 'Abdullaah, but he is reliable (thiqah). 92 Refer to Saheeh Sunan Ibn Maajah, (no. 201).
And by the Mercy of Allaah you were gentle with them. And if you had been severe and harsh hearted they would have broken away and left you. So pass over their short-comings and seek forgiveness for them and consult them in the affairs.' Soorah Aali-Imraan (3):159.
So since it is the case that the Lord of all the creation advised His Messenger (sallallahu alayhi wa sallam) to treat his companions in a good manner, then indeed the students of knowledge are in great need of the shelter of a merciful scholar, and in need of the best care, of kindliness, friendliness and love to encompass them and mildness. A scholar who does not distress them and harm them when they suffer from ignorance, weakness and deficiencies.
They are in need of a large heart that will give to them and does not need that they should give to him. One who will carry their worries and not bother them with his concerns, (one) who is such that they find that he takes care of them and has sympathy with them.
So because of this a person will hardly hear a part of all of this advice for the benefit of the students of knowledge and see the great care and attention that is to be given to the students of knowledge, except that it makes him want to leap forward and to be a part of this sublime life of knowledge that will produce fruits, as Allaah wills, beginning from its great beginning that lies with the people of Hadeeth, those upon the way of the Pious Predecessors, in order that the glory this ummah has lost should be returned to it and that the hope that it has be realised. We ask Allaah that He grant us that we see that memorable day.
from the book: manners of the scholars and the student of knowledge by Shaikh Saleem ibn ‘Eed al-Hilaalee
Translated by: Aboo Talhah Daawood ibn Ronald
| whoever abandons saying, `I do not know,' then he has been mortally wounded | by Nissho for everyone |
iv) The fact that whoever abandons saying, `I do not know,' then he has been mortally wounded. Ibn 'Abbaas (radiyallaahu 'anhu) said, "When a scholar leaves aside the saying, `I do not know,' then he has been mortally wounded." 80
(v) They learned that the saying, `I do not know,' is half of knowledge. Ash-Sha'bee said, `I do not know,' is half of knowledge." 81 The same wording is reported from Abud-Dardaa. 82Likewise whoever seeks knowledge of that which he does not know then it will reach him, and whoever claims to have knowledge of that which he does not really know then the examination will reveal his true value, "and whoever claims that which he does not have, then the witnesses of the examination will prove him a liar, and he will run in knowledge like the last horse in a race, the one left behind by the fast horses on the day of the wager."
Abudh-Dhayyaal therefore said, "Learn the saying, `I do not know,' and do not learn the saying, `I know.' Because if you say, `I do not know,' then they will teach you until you do know, but if you keep saying `I do know,' then they will ask you until you do not know." 83Whoever does this is rightly guided and upon the way of salvation, as Maalik ibn Anas (may Allaah have mercy on him) said, "It is fitting that the scholar becomes accustomed with regard to matters which are a problem for him that he says, `I do not know.' And then hopefully good will be made ready for him." 84
This is what they used to teach their students
Since the affair of the Salafus-Saalih (may Allaah have mercy on them) was firmly settled upon that, this noble quality became a manner which the teacher would teach to his students and train them upon. Maalik ibn Anas (may Allaah have mercy on him) heard 'Abdullaah ibn Yazeed ibn Hurmuz say, "It is fitting that the scholar narrates to those who sit with him the saying, `I do not know.' Until that becomes a fundamental principle for them, in front of them, which they can flee to when one of them is asked about something which he doesn't know; so that he will be able to say, `I do not know. '"
In conclusion, whoever thinks that he has no need of learning ... then he is at the edge of a cliff which has a very long drop.
80 Reported by ibn 'Abdul-Barr in Jaami' Bayaanil-'Ilm wa-Fadlihi (2/54), al-Khateeb in Al-Faqeeh wal-Mutafaqqih (2/172), al- Bayhaqee in Madkhal ilas-Sunan, (no.813) by way of Maalik, from Ibn 'Ajlaan, from him with it. I say: Its chain of narration is hasan. 81Reported by ad-Daarimee (1/63), al-Khateeb in Al-Faqeeh wal-Mutafaqqih (2/173) and al-Bayhaqee in Madkhal ilas-Sunan, (no.810). Through chains of narration from Aboo 'Awaanah, from al-Mugheerah, from him with it. I say: And it is authentic. 82 Jaami' Bayaanil-'Ilm wa Fadlihi (2/54). 83 Ibid., (2/55). 84 Mentioned by Ibn 'Abdul-Barr in Jaami' Bayaanil-ILm wa Fadlihi (2/53~54), quoting from Ibn Wahb in his book Al-Majaalis, and it is reported by al-Bayhaqee in Al-MadhkhaL ilas-Sunan (no. 808) by way of Ibn Wahb.
from the book: manners of the scholars and the student of knowledge by Shaikh Saleem ibn ‘Eed al-HilaaleeTranslated by: Aboo Talhah Daawood ibn Ronald
Since the affair of the Salafus-Saalih (may Allaah have mercy on them) was firmly settled upon that, this noble quality became a manner which the teacher would teach to his students and train them upon. Maalik ibn Anas (may Allaah have mercy on him) heard 'Abdullaah ibn Yazeed ibn Hurmuz say, "It is fitting that the scholar narrates to those who sit with him the saying, `I do not know.' Until that becomes a fundamental principle for them, in front of them, which they can flee to when one of them is asked about something which he doesn't know; so that he will be able to say, `I do not know. '"
In conclusion, whoever thinks that he has no need of learning ... then he is at the edge of a cliff which has a very long drop.
80 Reported by ibn 'Abdul-Barr in Jaami' Bayaanil-'Ilm wa-Fadlihi (2/54), al-Khateeb in Al-Faqeeh wal-Mutafaqqih (2/172), al- Bayhaqee in Madkhal ilas-Sunan, (no.813) by way of Maalik, from Ibn 'Ajlaan, from him with it. I say: Its chain of narration is hasan. 81Reported by ad-Daarimee (1/63), al-Khateeb in Al-Faqeeh wal-Mutafaqqih (2/173) and al-Bayhaqee in Madkhal ilas-Sunan, (no.810). Through chains of narration from Aboo 'Awaanah, from al-Mugheerah, from him with it. I say: And it is authentic. 82 Jaami' Bayaanil-'Ilm wa Fadlihi (2/54). 83 Ibid., (2/55). 84 Mentioned by Ibn 'Abdul-Barr in Jaami' Bayaanil-ILm wa Fadlihi (2/53~54), quoting from Ibn Wahb in his book Al-Majaalis, and it is reported by al-Bayhaqee in Al-MadhkhaL ilas-Sunan (no. 808) by way of Ibn Wahb.
from the book: manners of the scholars and the student of knowledge by Shaikh Saleem ibn ‘Eed al-HilaaleeTranslated by: Aboo Talhah Daawood ibn Ronald
| syllabus of MSSC of Sp2009 | by Nissho for everyone |
last term one, each term a new one is made. this is kept as example insha-allah.
Attachment: sylebus.doc
| The Night Prayer in Ramadaan - Qiyaamu Ramadaan | by Nissho for everyone |
The Night Prayer in Ramadaan - Qiyaamu Ramadaan by shaykh albanee
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