 | The one who says: "Talafi Manhaj" | by Nasrin for everyone |
| The one who says: "Talafi Manhaj" | for everyone |
عنوان المادة : ما حكم من يسمي المنهج السلفي بـ ( المنهج التلفي ) ؟
السـؤال :
السـؤال :
ما حكم من يسمي " المنهج السلفي " بـ " المنهج التلفي " - والعياذ بالله - ؟
الجـواب :
حكمه أنه هو التالف ، وأنت لا تستغرب - يا أخي - أن يلقب أهل الخير بألقاب السوء ، ألم تعلم أن الأنبياء وصفوا بأنهم سحرة ومجانين ؟!! قل نعم أو لا ؟ السائل : نعم . الشيخ : نعم ؟! الصواب : بلى . قال الله تعالى : ﴿كَذَلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلاَّ قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ ﴾ . هل ضر الأنبياء هذا اللقب ؟ الجواب : لا . العاقبة لهم - والحمد لله - ، لا تستغرب أن يلقب أهلُ السوء أهلَ الخير بألقاب السوء ، ألم تعلم أن الذين ينكرون صفات الله - عز وجل - يصفون المثبتين لها بأنهم مجسمة ؛ وبأنهم حشوية ؛ بأنهم نوابت ؟ فلا يضر ، نعم .
لو فرض أن السلفي صار عنده مخالفة للسلف في منهجه ؛ فهنا نقول : هذا تالف ولكن لا ننسبه للمذهب ؛ لأنه يوجد من إخواننا الذين هم على مذهب السلف - بل الذين يريدون مذهب السلف يوجد منهم - من يخالف السلف في تصرفاتهم ، ويسيئون إلى الإسلام وإلى أهل الإسلام أكثر مما يحسنون إليه ، وربما أن هذا القائل ربما رأى شخصًا نابيًا في تصرفه ومنهجه من السلفيين فقال : إن السلف هو التلف .
ما ندري في الواقع ، لكن إن أراد السلف حقيقة ؛ فنقول : أنت التالف وليس مذهب السلف .
" لقاء الباب المفتوح " : ( شريط 235 )
Title: What is the ruling on the one who names the Salafee Methodology as ("The destructive methodology)?
Question: What is the ruling on the one who names the Salafee Methodology as ("The destructive methodology)? wal-'iyyadhu billaah.
Answer: The ruling on him is that he's the destructive one, and you should not be surprised - O Brother - that he nicknames the people of good with evil nicknames. Do you not know that the Prophets were attributed as being magicians and crazy people?!! Say yes or no?
Questioner: Yes.
Shaykh: Yes!? What's correct: Definitely. Allaah says:
((And like that there has not come a Messenger except that it was said "A Magician" or "A Madman")) Where the Prophet's harmed by these nicknames?
The Answer: No, the ending is with them - and All Praise is for Allaah - do not be surprised that the people of evil will label the people of good with evil nicknames. Do you not know that the people who denounce the Attributes of Allaah - The Mighty and Majestic - label the people of affirmation as "Mushhabihah" (People who make similitude of Allaah to the Creation) and that they are "Hashawiyyah" (worthless ones), and that they are lowly, and they are not harmed. Yes.
Suppose a Salafee went to a matter which is opposing the Salaf in his Manhaj (methodology), then we say about this one that he is a destroyed one however we do not ascribe this to the madhhab (way), because there exists with us some brothers who are upon the way of the Salaf - rather those who want to be upon the way of the salaf, there exists with them- some of those who oppose the Salaf in their behavior and they bring loathsome things to Islaam more than what good they bring to it. And maybe this one who said this, maybe he saw a person bahaving like this and his methodology is from the Salafiyyeen so he said: "Indeed the Salaf are the Talaf (destroyed ones)"
We do not know in this instance, however if he intends the Salaf in reality then we say: Rather you are the destroyed one and not the madhhab of the Salaf.
(Liqaa Baab al Maftooh, lesson 235)
Translated by Akram bin Muhammad an-Najdee
| How To Deal With The Differing Of Scholars | by Nasrin for everyone |
| How To Deal With The Differing Of Scholars |
| Question: I am a student of knowledge in the first year of the Faculty of Sharee'ah. There come to us many issues in which there is differing [of opinion]. It is possible that the preferred position ('raajih') in some of these matters opposes some of the statements of the scholars of today. Or we take on issues and there is nothing that is predominant from them. So we become confused in our affair. So what should we do about the ruling of an affair in which there is a difference of opinion regarding, or when we are asked by the general people? May Allaah reward you with good. |
| Answer: This question which the questioner mentions does not only happen to a student of the Sharee'ah, rather it is general to everyone. When he sees differing of the scholars regarding a fatwa he gets perplexed, but the reality is that there is no confusion in that because a person, when the fatawa differ, he follows what he sees to be closest to the truth, in accordance to the expansiveness of his knowledge and the strength of his faith. Just as a person, when he is sick and two doctors differ with respect to his illness, then he takes the speech of the one that he sees as being more preferable when the cure is described to him. And if the two matters are equal to him, meaning that he does not prefer the opinion of one of the two differing scholars over the other, then some of the scholars state that he follows the saying: "[Take] the more severe position because it is the safest." Some of the scholars state that he follows the easier position because that is the origin in the Islamic Sharee'ah, and it is said that he chooses between the two.However, the correct position is that he follows the 'easier' position because this conforms with the ease in the Islamic Religion due to the statement of Allaah, the Blessed and the Most High: يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ "Allaah intends for you ease, and He does not want to make things difficult for you." Al-Baqarah (2):185 وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ "…and He has not laid upon you in religion any hardship" Al-Hajj (22):78 And his (salallaahu 'alaihi wassallam) statement: "And make things easy and do not make things difficult." [Al-Bukhaaree in 'Al-Ilm' (69)] And also because the origin is acquittance or discharge from responsibility in an affair until he establishes that which removes this origin. This principle is for the one who is not able to arrive at the truth by himself. And if he is able to do that, such as the student of knowledge who is able to read what is said in this affair, so gives preference to what he sees to be the preferred position due to the Sharee'ah proofs with him, then it is binding upon him to research and read to attain knowledge of that which is more correct from these statements regarding which the 'ulemah differ. |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Kitaabud-Da'wah (5)/ Page 45-47. Shaykh Muhammad Ibn Saaleh al-'Uthaymeen. |
| Translated by Abu Khadeejah 'Abdul-Waahid |
| To Be Shy From Speaking the Truth is Merely to Be Weak | by Nasrin for everyone |
| To Be Shy From Speaking the Truth is Merely to Be Weak |
| Question: My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition? |
| Answer: This fear and dread you speak of is from the Shaytan, so be wary of it. Be strong, and dont be shy, for Allaah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (sallallaahu alaihi wa sallam) intended when he said: Al-Haya (shyness and modesty) is from faith. [1] Or, when he said: Al-Haya is good - (it is) all that is good. [2] Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness. [1] Al-Bukhari no. 24 and Muslim 36 [2] Muslim no. 37 |
| Shaykh `Abdul-`Azeez Bin Baz |
| Fatawa Islamiyah Vol. 8 Page 75 |
| What do we do When the Scholars Differ? | by Nasrin for everyone |
| What do we do When the Scholars Differ? |
| Question: Some of the Salafees from Britain asked: “If the Scholars differ in an issue from the issues, how do the general folk act in regard to this differing?” |
| Answer: They should ask one who is God fearing from amongst them for proof and evidence, for indeed the Companions use to ask the Messenger of Allaah sallAllaahu ‘alayhi wa sallam. And the layman in included in His saying, the Most High:وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ And follow not that of which you have no knowledge [Al-Isra 17:36] And he (the layman) is included in His saying, the Most High: اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء قَلِيلاً مَّا تَذَكَّرُونَ [Say (O Muhammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember! [Al-A'raf 7:3] And he (the layman) is included in His saying, the Most High: وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. [Al-An'am 6:153] And he (the layman) is included in the saying of the Messenger of Allaah sallAllaahu ‘alayhi wa sallam: كل أمتي يدخلون الجنة إلا من أبى قالو: يا رسول الله من يأبى؟ قال: من أطاعني دخل الجنة، ومن عصاني فقد أبى ”All of my Ummah will enter Paradise except those who refuse.” They said: “O Messenger of Allaah, who are those that refuse? He said: “Whosoever obeys me will enter Paradise and whosoever disobeys me, then he has refused.” So it is necessary that one asks for proof and evidence, if one teaches by way of demonstration, then that is better; because the Prophet sallAllaahu ‘alayhi wa sallamPrayed upon the pulpit (on an occasion) and when he wanted to prostrate, he descended. And ‘Uthmaan called for water (to be brought) – and likewise ‘Ali bin Abi Taalib – and one of them performed ablution (wudhu) in front of the people, in order to teach them the characteristics of the ablution of the Messenger of Allaah sallAllaahu ‘alayhi wa sallam. and likewise the Hajj, the Prophet sallAllaahu ‘alayhi wa sallam said: لِتأخذوا عنِّي مناسِككم ”Take from me the rites of Hajj.” And he sallAllaahu ‘alayhi wa sallam said in regard to the Prayer: صلوا كما رأيتموني أصلي ”Pray as you have seen me pray.” So it is necessary that you ask him for proofs and evidences, and there is no problem if you ask the other (Scholar) for proof and evidence, and the decisive proof is the Book (of Allaah) and the Sunnah (of the Messenger sallAllaahu ‘alayhi wa sallam). |
| Shaykh Muqbil bin Haadee |
| Tuhfatul Mujeeb ‘Alaa Asilatil-Hadhir wal-Ghareeb, p.158 Dar al-Aathar تحفة المجيب على أسئلة الحاضر والغريب |
| Translated by Abu Maryam Taariq bin 'Ali http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=743 |
| Is it compulsory to make Taqleed of a specific Madhab or not? | by Nasrin for everyone |
| Is it compulsory to make Taqleed of a specific Madhab or not? | for everyone |
سئل فضيلة الشيخ : هل يجب التقليد لمذهب معين أم لا ؟
Shaikh Uthaimeen was asked: Is it compulsory to make Taqleed of a specific Madhab or not?
فأجاب قائلاً: نعم، يجب التقليد لمذهب معين وجوباً لازماً؛ لكن هذا المذهب المعين الذي يجب تقليده مذهب الرسول -صلى الله عليه وسلم- ؛ لأن الذي ذهب إليه الرسول -صلى الله عليه وسلم- واجب الاتباع، وهو الذي به سعادة الدنيا والآخرة، قال -تعالى-: (( قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ )) (آل عمران:31)
The Shaikh answered saying: Yes it is compulsory to make Taqleed to a specific Madhab and this is a incumbent obligation, but this specific Madhab that is a must to make Taqleed of is the Madhab of the Messenger because what the Messenger went toward (in action and speech) must be followed. And (by following him) one will gain the happiness of this world and the hereafter. Allah has said: "Say if you love Allah then follow me and Allah will love you and forgive your sins." {Ali Imran: 31}
وقال -تعالى- : (( وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ )) (آل عمران:132) فهذا هو المذهب الواجب الاتباع بإجماع أهل العلم وأما غير هذا المذهب فإن اتباعه ضائع إذا لم يتبين الدليل من خلافه فإن تبين الدليل بخلافه فاتباعه محرم .
And Allah has said: "And obey Allah and his Messenger so that you would be given mercy." {Ali Imran: 132}.Therefore this is the Madhab that has to be followed by the consensus of the people of knowledge. And as for other than this Madhab then following it is not a problem if the evidence has not been clarified. However, if the evidence is clarified then following it (a Madhab of a specific scholar) is Haraam.
حتى قال شيخ الإسلام ـ رحمه الله ـ من قال : " إن أحداً من الناس يجب طاعته في كل ما قال ، فإنه يستتاب فإن تاب وإلا قتل؛ لأن في ذلك طاعة غير رسول الله -صلى الله عليه وسلم-" وصدق ـ رحمه الله ـ لا أحد من الناس يجب أن يؤخذ بقوله مطلقاً إلا النبي -صلى الله عليه وسلم- فإنه يجب الأخذ بقوله ، وقد قال -صلى الله عليه وسلم- : (( اقتدوا باللذين من بعدي أبي بكر وعمر (( (1). وقال : (( إن يطيعوا أبابكر وعمر يرشدوا )) (2).
Shaikh Ul Islam said : "If one says that it is compulsory to follow it (a Madhab of a scholar) in everything he says then he is asked to make repentence, if he repents (he is spared) otherwise (it is upon the Muslim ruler in the Muslim countries) to put him to death because in this is (unrestricted) obidience to other than the Messenger of Allah ."
And he has spoken the truth. No one from the people's statements are taken unrestrictidly (as religion) other than the Prophet for it is compulsory to take his statement. And he said: "Follow those two after me Abu Bakr and 'Umar."and he said: "And if you follow Abu Bakr and 'Umar you will be guided."
By Musa Millington
| Powerful Advice on How to Deal With the People of Innovation | by Nasrin for everyone |
| Powerful Advice on How to Deal With the People of Innovation | for everyone |
Author: Imaam ‘Abdur Rahmaan Bin Amr Al Awzaa’ee
Source: Taareekh Damashq/ www.Sahab.net
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
Taken from www.SalafyInk.com
The Imaam, the great scholar of Isalaamic jurisprudence, ‘Abdur Rahmaan Bin Amr Al Awzaa’ee said:
“O Muslims fear Allah! Accept the advice of the sincere advisors and the admonishment of those who truthfully admonish. Know that this knowledge is Deen, so look closely to what you do, who you take it from, who you imitate and who you ensure your religion to. For verily, the people of innovation are all scandal-mongering, sinful liars; they abstain not from sin, contemplate not, nor have any fear of Allah. With all this you see them believing in obscuring and distorting (the truth in general, and the Names and Attributes of Allah in specific) as you have heard. They say that concerning the narrations, that which they do not do and of which you disapprove, which results in their fabrications.
Verily, your scholars from the first generations (and those who are upon their way) are indeed more pious and upright then those of later generations (who contradict the way of the Salaf). Similarly, this is what they used to implement and order with. Beware of being from those who protest against Allah, who attempt to demolish His religion while contradicting its ways.
Exclaiming the veneration and exalting of the people of innovation is far worse than learning from them, imitating them and believing them.[1] (It is most evil indeed) that you preach to their ways, author works promoting their ideologies, helping them in seducing those who have succumb to their seduction, while rallying the weak Muslims to their erroneous opinions and their absurd way of practicing the deen. Verily, it is enough (of a crime) that you share with them in that which they do!”
[1] TN: This is because in imitating them, believing them and learning from them, one only harms himself whereas in praising them he harms himself and helps in the destruction of others.
| Shaikh Muqbil's Statement about Shaikh Rabe'a bin Hadee | by Nasrin for everyone |
| Shaikh Muqbil's Statement about Shaikh Rabe'a bin Hadee | for everyone |
Bismillahi Rahmaan ar Raheem
Shaikh Muqbil (rahimahu Allah) mentioned concerning Shaikh Rab'ea bin Hadee:
… from amongst the individuals who are very knowledgeable about parties and groups during present times is the brother Rabe'a bin Hadee al Mudhkalee (may Allah preserve him). The person who Rabe'a informs is a hizbee, his affair will eventually become apparent and exposed after some time, and you will remember (that Shaikh Rabe'a warned of him). A person's affair initially is unknown and that individual doesn't want to expose himself, but if he becomes more popular and gains a following and he no longer is worried about what is said concerning him, he exposes what he holds (his true beliefs and methodology).
Source: Gharatul Ashrita vol.2 pg.11 | Foundation for the Islâmic Awakening | by Nasrin for everyone |
Foundation for the Islâmic Awakening
Shaykh Muhammad Nâsir ud-Dîn al-Albânî [1]
Al-Istiqaamah Magazine, Issue No.4 - Jumâdal-Awwal 1417H / November 1996
Taken from al-Asaalah magazine (11/84-87).
[Q]: What are the foundations that will enable the Islaamic world to arise again anew?[A]: That which I believe, is what has been reported in the authentic hadeeth - which is a clear answer to this question, and to those questions similar to it which are asked in our present time - and that is the Prophet sallallaahu 'alayhi wa sallam's saying:"When you deal in 'eenah (a transaction involving usury), take hold of the tails of cows, become content with agriculture and abandon jihaad in the path of Allaah, then Allaah will permit your humiliation and He will not remove it from you, until you return to your Religion."2 Thus the foundation is to return to Islaam.This very fact has been pointed out by Imaam Maalik (d.179H), rahimahullaah, in a statement transmitted from him, which is worthy of being written in gold ink: and that is his saying: "Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muharnrnad sallallaahu 'alayhi wa sallamhas betrayed his message. Read the saying of Allaah - the Most Blessed - the Most High:"This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion." [Soorah al-Maa'idah 5:3].So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part."3The last sentence is the essential part with regards to the answer to this question, since he said: "And the last part of this Ummah cannot be rectified, except by that which rectified its first part." So, just as the affair of the Arabs in jaahillyyah (pre-Islaamic ignorance) was not rectified, except by the advent of the Prophet Muhammad sallallaahu 'alayhi wa sallam via Divine Revelation - which brought them happiness in this world and will bring them salvation in the Hereafter - then likewise, re-establishing a happy and successful Islaamic life cannot be based upon anything other than returning to the Qur'aan and the Sunnah (the Prophetic guidance).However, this matter is in need of some clarification, due to the presence of a multitude of Islaamic groups and parties in our midst today, each of them claiming to have set out the correct manhaj (methodology) which will bring about the Islaamic society and the rule of Islaam.We know from the Book of Allaah and the Sunnah of Allaah's Messenger sallallaahu 'alayhi wa sallam that the path to be taken in order to realise this objective (of bringing about the Islaamic society and the rule of Islaam) is a single path, and that is the one which Allaah - the Mighty and Majestic - mentions in His saying:"Indeed this is My Straight Path, so follow it, and do not follow other paths that will separate you from His Path." [Soorah al-An'aam 6:152].And Allaah's Messenger sallallaahu 'alayhi wa sallam explained this to his Companions, since: One day he drew a straight line for them on the ground and then drew many short lines on both sides of it. He then recited the previous aayah (verse) whilst he was moving his noble finger over the straight line, and he said: "This is Allaah 's Path." He then pointed to the other lines and said: "These are other paths, and at the head of each one their is a devil calling towards it."4Our Lord - the Mighty and Majestic - emphasised in another aayah this very same point which was mentioned in the previous aayah; along with the explanation of Allaah's Messenger sallullaahu 'alayhi wa sallam in the hadeeth. Allaah - the Most High - said:"And whosoever opposes the Messenger, even after the guidance has been clearly conveyed to him, and follows a path other than that of the Believers, we shall leave him in the path he has chosen and land him in Hell, what an evil destination." [Soorah an-Nisaa 4:115].This aayah (verse) contains a great wisdom, since He - the Most Perfect - placed the path of the Believers in conjunction with that which the Messenger sallallaahu 'alayhi wa sallam brought. And the fine point of this wisdom was also indicated by the Allaah's Messenger sallallaahu 'alayhi wa sallam in the hadeeth of al-lftiraaq (theauthentic narration concerning the splitting-up of this Ummah into seventy-three sects), when he was asked about the Saved-Sect, so he replied: "It is that which I and my Companions are upon today."5So what is the wisdom in Allaah - the Mighty and Majestic - mentioning the path of the Believers in the previous aayah' And what is the underlying point of Allaah's Messenger sallallaahu 'alayhi wa sallam mentioning his Companions straight after mentioning himself, in the previous hadeeth?The answer to this is: that these noble Companions are the very people who received the two Revelations (the Qur'aan and the Sunnah) from Allaah's Messengersallallaahu 'alayhi wa sallam, who explained it to them directly - without an intermediary - and this is contrary to all those who came after them. And there is no doubt that the affair is as Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Indeed, the one present sees that which the absent one does not."6 This is why theeemaan (faith) of the Companions was greater than those who came after them, and this is what has been clearly indicated by the Messenger sallallaahu 'alayhi wa sallam in the authentic hadeeth: "The best of mankind is my generation, then those who follow them, then those who follow them."7 Therefore, it is not possible for any Muslim to independently understand the Book and the Sunnah. Rather one must seek aid in understanding them by returning to the understanding of the noble Companions, who took their understanding from the Prophet sallallaahu 'alayhi wa sallam; via his statements, his actions and his tacit approvals.Thus, along with calling to the Book and the Sunnah, it is absolutely essential to attach to this the understanding and the practice of the Salafus-Saalih (the Pious Predecessors: the first three generations of Muslims whose excellence has been testified to in the above hadeeth); acting upon the preceding verses and hadeeth, which order clinging to the path of the Believers, which has been explained to be the path upon which the Prophet sallallaahu 'alayhi wa sallam, his Companions and those who followed them in beliefs and actions, were upon.And here, a very important question arises, which many of the Islaamic groups and parties neglect; and that is: How does one obtain knowledge of the understanding and the practical application of the Sunnah that the Companions adhered to?The answer to this is: that there is no way in obtaining this knowledge, except by returning to 'ilmul-hadeeth (the knowledge of hadeeth); 'ilm mustalahul-hadeeth (the science of hadeeth) and the science of al-jarh wat-ta'deel (the science of verifying the condition of the narrators) - applying its principles and its terms such that the Scholars are able to distinguish that which is authentic from the Prophet sallallaahu 'alayhi wa sallam, from that which is not.So in ending the answer to the question, we say in the the dearest possible manner, to those who desire to bring back to Islaam its honour, strength, supremacy and rule, that you must actualise two matters:Firstly: to bring back to the minds of the Muslims the knowledge of the Sharee'ah (Laws) of Islaam; purified from all the innovations that have entered into it, which was not part of it on the day when Allaah - the Most Blessed, the Most High - revealed His saying:"This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion." [Soorah al-Maa'idah 5:3].Accomplishing this matter requires a huge and tremendous effort on the part of the Muslim Scholars in all parts of the world.Secondly: It is a must that this purified knowledge is coupled with constant and steadfast action.Thus, the day the Muslims return to understanding their religion as the Companions of Allaah's Messenger sallallaahu 'alayhi wa sallam understood it; and then act upon this purified Islaam in the correct manner, in all aspects of life, then that will be the day that the Muslims will rejoice at the help of Allaah and His victory. So this is what I am able to write in this short time. I ask Allaah that He grants us and all the Muslims the correct understanding of Islaam - in light of the Book, the authentic Sunnah (guidance) of His Messenger sallallaahu 'alayhi wa sallam and that which theSalafus-Saalih (Pious Predecessors) were upon - and that He grants us the ability to act in accordance with it. Indeed Allaah is the One who hears and responds.1. Taken from al-Asaalah magazine (11/84-87).
2. Saheeh: Related by Abu Daawood (no.3462) and al-Bayhaqee in as-Sunanul-Kubraa (5/316), from 'Abdullaah ibn 'Umar radiallaahu 'anhu. It was authenticated by Ibn Taymiyyah in Majmoo'ul-Fataawaa (29/30).
3. Related by al-Qaadee 'Iyaadh in ash-Shifaa (2/676).
4. Hasan: Related by Ahmad (1/435) and an-Nasaa'ee (7/49), from Ibn Mas'oodradiallaahu 'anhu. It was authenticated by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (no.16).
5. Hasan: Related by at-Tirmidhee (no.2796) and al-Haakim (1/128), from 'Abdullaah ibn 'Amr ibn al-'Aas radiallaahu 'anhu. It was authenticated by al-Haafidh al-'lraaqee in Takhreejul-lhyaa (3/199).
6. Saheeh: Related by lbn Sa'd in at-Tabaqaat (2/176),from 'Alee radiallaahu 'anhu. It was authenticated by al-ALbaanee in Saheehul-Jaami' (no.1641).
7. Related by al-Bukhaaee (5/199) and Muslim (7/184), from Ibn Mas'ood radiallaahu 'anhu.
| The Disputes Between Ahlus-Sunnah themselves and Disputes Between Ahlus-Sunnah and Ahlul-Bid’ah | by Nasrin for everyone |
The Disputes Between Ahlus-Sunnah themselves and Disputes Between Ahlus-Sunnah and Ahlul-Bid’ah
Shaykh Muhammad Nasir Uddin al-Albani / [Al-Asaala h, Issue 18}
Question: Are there any differences between (1) the disputes that take place between Ahl-us-Sunnah themselves and (2) the talk that is directed from a person of Ahl-us-Sunnah to an innovator? And what are they?Answer: There is no doubt that there are differences between the two at times and at other times there aren't any. The area of distinction between what occurs amongst the Ahl-us-Sunnah themselves from disputes and debates and between what occurs amongst Ahl-us-Sunnah on one side and the innovators on the other side, is clear and evident.This is because the obligation is that when there occurs a debate and refutation between the Ahl-us-Sunnah themselves, then it must be from the aspect of Allaah’s saying: "By the time. Verily, mankind is truly at loss. Except those who believe and do righteous deeds and enjoin one another towards the truth and enjoin one another towards patience." [Surah Al-'Asr:1-3]So any debate or dispute that occurs between the Ahl-us-Sunnah, then it must be based on the likes of this part of the verse: "And they enjoin one another towards the truth and they enjoin one another towards patience." This is also how it must be when the Ahl-us-Sunnah debate from one side and those who oppose them with regard to the Sunnah – and they are the innovators – debate from the other side. However, the manners of conduct may differ between the Ahl-us-Sunnah versus themselves and between the Ahl-us- Sunnah versus the innovators. So what is obligatory when there occurs a dispute between the Ahl-us-Sunnah themselves, is that they take into account the saying of Allaah: "Merciful to one another" [Surah Al-Fat'h: 29] when doing that. As for when there occurs a dispute between these Muslims from Ahl-us-Sunnah and the people of innovation, then there may be some harshness and severity in the manners of conduct, which is suitable for this innovation and goes well against their innovation. This is one difference between Ahl-us-Sunnah versus themselves from one perspective and Ahl-us-Sunnah when they are debating or refuting the innovators from another perspective.However, we must consider something with regard to each side, by which we do not exalt one group over another nor criticize one group over another, and it is that we do not violate the principle found in Allaah's saying: "Call unto the Way of your Lord with wisdom."So many times when a person of the Sunnah refutes another person of the Sunnah, the refutation does not just require wisdom, but rather it requires what is more important than that, from what has been stated in the likes of Allaah's saying: "And do not let your hatred of a people cause you to be unjust. Be just! That is closer to Taqwaa." [Surah Al-Maa'idah: 8]But many times, there occurs vile manners when they are refuting one other. And unfortunately, this has now become manifest recently in current times in such a way as we would love for it not to be present within the Sunni community, which we call the Salafee community. This is what I was able to say in response to this question.[Al-Asaala h, Issue 18]
| Principles that are Obligatory for the Salafee to Know – Shaykh Ahmad Baazmool | by Nasrin for everyone |
[mp3] Principles that are Obligatory for the Salafee to Know - [Arabic/English]
The noble Shaykh Ahmad Baazmool covers numerous principles of the Salafee manhaj pertaining to issues of al-Jarh wat-Ta’deel, warning against the innovators, accepting the jarh (disparagement) of the Scholars and much more The lecture was translated by our brother, Anwar Ibn ‘Aarif Wright – a graduate from the Islamic University of al-Madeenah – may Allaah preserve him. Talk translated by Anwar Ibn Arif Wright – sunnahpublishing.net
Source for the below: Posted by Umm Mujahida As Salafiyyahon west-london_dawah group
(I made notes on the main points but it’s not word for word).
When you’re warning against a person it’s because he is opposing the manhaj (of the salaf) and so you advise him until he repents. This person is at a stage where he has to be avoided and he needs to be advised with the truth. Know the truth and you will know its people. He is in a stage where the scholars have yet to declare him an innovator, he is being advised so he will either accept the truth or deny it.
You may be deceived by him so you have to stay away from him until the ulama say more about him. As for someone speaking ill of the people of the Sunnah, then he is actually speaking ill of the Sunnah so he is a misguided innovator. We love and hate for Allah and this is a principle in boycotting and this is walaa wal baraa. Some people say salafis are harsh, but harshness is if they criticized without valid reasons. Shaykh Rabee advises before he refutes the innovators, the shaykh is just.If you refute someone without proofs, that’s dhulm (oppression). But when Shaykh Rabee Hadee al-Madkhalee refutes innovators, he has proof by quoting from the innovators’ own books and tapes, which reveal their innovations. Shaykh Rabee is past 80 years old and has refuted about 20 people in his lifetime so far.
Compared to the Salaf (early Muslim scholars), this isn’t much because they refuted 100s or 1,000s of people yet some still accuse Shaykh Rabee of being harsh. When Shaykh Rabee refuted the innovators, you wont find any other salafi scholars saying he was wrong, so they agreed with him too. And if there were some scholars who didn’t agree with him, you will find that after some time they returned to Shaykh Rabee’s opinion.
Scholars are of different levels: some more involved in fiqh, some more in refuting bid’ah, some more in arabic grammer. You can’t reject the scholar who refutes with proof just because other mashayikh are quiet on the issue. These mashayikh did not turn to address this fitan. And just because they’re quiet, doesnt mean they agree with the fitan/trial of an innovator.If a certain shaykh hasn’t spoken about an innovator, maybe he doesnt know his condition as well as the other shaykh who did. The latter looked into the issue in more depth. Even if there was a difference amongst scholars over an innovator, you follow the proof and return to the truth. You are sinning if you follow falsehood, using as an excuse that you follow that shaykh instead.
For example, if a doctor came who specialises in heart surgery spoke about a cure and another general doctor came and spoke, the common folk would give precedence to the speech of the doctor who was a specialist in that field. So likewise, when you want to know about the innovators, you would go the shaykh who has more knowledge of the field than the rest of the scholars because he specialised in this.Someone asked about the Jordian mashayikh so I said to them – you should fear Allah. The Jordians aren’t scholars but are students of ilm because they are less in their age and ilm. So to say they are mashayikh is dhulm.
What we mean when we say 2 scholars are contemporaries is that when they are close in age and in knowledge.If someone falls into a mistake by purpose and it’s clarified to him yet he persists then you can critisize that person. This is different to the case of a person who makes a mistake inadvertently.
If some scholars have refuted innovators, this suffices the other scholars from doing so because it’s fard ul kifayah. Even if only 1 scholar refutes with proofs and the rest remain quiet, then this is sufficient. You don’t require a group of scholars to refute, this is the khalafi manhaj.If a scholar criticizes someone, you can quote his statements to the people. And if they don’t accept the statement of the scholars, then they wont accept it from you! The beginner student of ilm should not declare people innovators, this is for the scholars or those students of ilm who are qualified. Don’t precede the scholars in these affairs. Do not enter into debating.
Related Links:
- Disputes Between Ahlus-Sunnah – by by Shaik Nasiruddin Albanee
The Disputes Between Ahlus-Sunnah themselves and Disputes Between Ahlus-Sunnah and Ahlul-Bid’ah
Shaykh Muhammad Nasir Uddin al-Albani / [Al-Asaalah, Issue 18]
Question: Are there any differences between (1) the disputes that take place between Ahl-us-Sunnah themselves and (2) the talk that is directed from a person of Ahl-us-Sunnah to an innovator? And what are they? - Foundation for the Islâmic Awakening – by Shaykh Muhammad Nâsir ud-Dîn al-Albânî
| Why Can’t I Discredit and Speak Evil about the Duat and Scholars of Ahlus Sunnah? | by Nasrin for everyone |
Why Can’t I Discredit and Speak Evil about the Duat and Scholars of Ahlus Sunnah?
Shaykh Rab’ee ibn Hadee Al-Madkhali (may Allah preserve him)
Question: What is the ruling for discrediting and speaking evil about the duat and scholars from Ahlus Sunnah?
Answer: This action is very dangerous. By doing this act you decrease the People of the Sunnah and dishonor them. This act leads someone to discredit Islam. Speaking evil and discrediting the callers to Allah’s religion and scholars turns people away from Allah’s path. The person who discredits the people and the callers to the truth, the callers to Tawheed, the callers of Islam who fight against shirk, bid’ah and misguidance, steers people away from Islam.
You are all aware of what Allah said about those people who dishonored the Prophets and turned away from them. These people used to dishonor the Prophets’ call to Tawheed and discredit their honor.They used to say things like ,” He’s a magician, He’s a liar, He’s crazy “, and other words to bring shame on the Prophets.
Once a person is discredited in his character, his call is neglected. This is something witnessed today. The scholars are inheritors of the Prophets. When the people invite others to the Salafy methodology, the Quran, the Sunnah, the methodology of the Prophets’ in Aqeedah along with combating shirk and the people dispraise them, this turns people away from Allah’s path.
We ask Allah to give us repentance and return us back to the truth. We ask Allah to allow us to know the people of the truth and their status.
Taken from the Majmu’ Fatawa of Shaykh Rabee ibn Hadee
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1431 ©
| Maudoodi's rejection of The Dajjal | by Nasrin for everyone |
| Maudoodi's rejection of The Dajjal |
| Author :Jamaal Ibn Fareehaan al-Haarithee Source : al-Ijwibatul-Mufeedah(p. 92) Translated By : Maaz Qureshi |
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| Said Jamaal Ibn Fareehaan al-Haarithee in al-Ajwibatul-Mufeedah (p. 92), “Said al-Mawdoodee in his book Rasaa‘il wa Masaa‘il (p. 57), published in 1351H, “The Messenger of Allaah (sallallaahu ’alayhi wa sallam) used to think that the Dajjaal (Anti-Christ) would come out in his time, or close to his time. However, 1350 years passed away and many long generations came and went, yet the Dajjaal did not come out. So it is confirmed that what the Prophet (sallallaahu ’alayhi wa sallam) thought did not prove true!!” And he added to the edition published in 1362H, “Indeed, 1350 years have passed…yet the Dajjaal has not come out, so this is the reality.” So this is clear rejection of the emergence of the Dajjaal, whose emergence has been narrated concurrently (tawaatur) in authentic ahaadeeth. And he said (p. 55), “It is confirmed that everything which is related in the ahaadeeth of the Prophet (sallallaahu ’alayhi wa sallam) concerning the Dajjaal is the opinion and analogical deduction of the Prophet (sallallaahu ’alayhi wa sallam), and it is a doubtful misgiving from his affair.” So is this not a rejection of the Dajjaal? Is this not a denial of the narration of the Messenger (sallallaahu ’alayhi wa sallam), about which Allaah said, “And he does not speak from his own desire. It is revelation inspired to him.” And he says in Arba’ah Mustalahaatul-Qur‘aanil-Asaasiyyah (p. 156), “Allaah the Glorified commanded him (sallallaahu ’alayhi wa sallam) in Sooratun-Nasr to repent to his Lord due to what emanated from him in deficiencies and shortcomings in distributing the shares.” Was not what Allaah described His Prophet (sallallaahu ’alayhi wa sallam) from the Attribute of al-’Uboodiyyah, which is from the most complete of human attributes sufficient for him? So He – the Sublime and Exalted - described him like that in many of the aayaat from His Book! Where is he from the statement of the Messenger (sallallaahu ’alayhi wa sallam) in the hadeeth of the three people who asked about his worship – and it is as if he is discussing this very affair – he said, “As for me, then I fear Allaah more than any of you…” To the end of the hadeeth. |
| Impermissibility of Blindly Following a Scholar | by Nasrin for everyone |
| Impermissibility of Blindly Following a Scholar |
| Author: Shaykh Saalih Fawzaan Source: Al-ajwibatul Mufeedah Translated by: Kashif bin Hazoor Khan as-Salafi Footnotes by: Jamaal bin Fareehan al-Haarithi Produced by: Waseelatus Salafiyyah |
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| Question: What is a ruling on someone who loves a scholar or a daa’ee (caller to Islam) and says, I have a great love for him and I do not want to hear anyone refute him and I will take from him even if what he says goes against the proofs because he is more knowledgeable of the proofs than me. Answer: This is an ugly and abominable blind following and it is not permissible.[1] We love the scholars and for Allah is all praise and we love the callers to Allah, the Exalted Most High, but if someone from amongst them commits a mistake in a certain mas’ala (issue) then with proof we make the truth clear in that issue. And that does not decrease the love of the scholar who has been refuted nor does it decrease him in his reputation. Imaam Maalik (rh) says: “There is no one from amongst us except that he can be refuted with the exception of the man in this grave (referring to Muhammad (saw)).” [2] If we refute some of the people of knowledge and some of the exemplary people then this does not mean that we hate them or we decrease them in what they have but verily we are only making the truth known. And because of this some of the scholars say when one of their peers make a mistake that “So and so is very beloved to me but the truth is more beloved to me”.[3] This is the correct way. And do not understand a refutation upon some of the scholars in a issue that they have made a mistake in that the meaning of the refutation is to lower them or hatred but the scholars have not stopped refuting each other and they still have love for each other. And it is not permissible for us to take everything that a certain person says unchallenged weather it be the truth or a mistake because this is blind following. The one from whom we take all his statements and we do not leave anything is the Messenger of Allah (saw) because he reports on his Lord and he does not speak from his desires. And as for other than him then they make mistakes and they are correct. Even if they are from the best of the people and the hardest working then they still will make mistakes sometimes and be correct sometimes. There is no one who is free from mistakes other than the Messenger of Allah (saw). It is obligatory for us to know this and not to remain silent upon a mistake because of our love for a certain person, but it is upon us to make the mistake clear. The messenger of Allah (saw) says:“The deen is advice.” So we said “for whom?” and he said: “For Allah and His Book and His Messenger to the leaders of the Muslims and their common folk".[4] And making the mistake clear is from advice for all of the people while silence is the opposite of advice. Footnotes [1] Muhammad Sultan al-Khujandee, the author of “Hal al-Muslim Mulzim bittibaa’I madhab mu’aiyyin minal madhaahib al-arba’a” quotes from ‘Ali al-Qaree al-Hanafee’s saying: “It is not obligatory upon anyone from this ummah to be a Hanafi or a Maaliki or a Shafi’ee or a Hanbali but it is obligatory upon every one of the people if he is not a scholar to ask someone from ahlu-Dhikr, and the four Imaams are from ahlu-Dhikr, and because of this it is said: whoever follows a scholar meets Allah saleem ( unharmed and sound) and every mukallif (one who is obligated to observer the precepts of religion) is ordered with the following sayyidul Anmbiyaa, our Messenger Muhammad (saw) “ p:58 – tahkeeq of al-Hilaali. And I say that something close to this meaning has come by Shaikhul Islaam ibn Taymiyyah when he says : “Who ever blindly follows a particular person other than the Messenger (saw) like the one who blindly follows Imaam Maalik or Imaam Shafi’ee or Imaam Ahmad or Imaam abu Haneefah and sees that the statement of this particular person is the complete truth and it should be followed other than the statement of an Imaam who opposes him then whomsoever does this is ignorant and astray, and he may be a Kaafir for he believes that it is obligatory upon the people to blindly follow someone from these Imaams with the exception of other Imaams. So it is requested from him to make Tawbah (repentance), so either he repents from it or is killed.” – Majmoo’ al-Fataawaa v.22 p.248-249 And Imaam Shafi’ee says, “The muslims have agreed that when the sunnah becomes clear to a person it is not permissible for him to leave the sunnah for the statement of another man.” – ‘elaam al-Mauqi’een by ibnul Qayyim v.1 p.7 [2] See the takhreej of this narration in the book siffatu Salaatin Nabi of Shaykh Naasiruddin al-Albaani p.26 footnote 3. [3]This is the statement of Shaikhul Islaam ibnul Qayyim regarding Abu Ismaa’eel al-Harvi. See madaarijus Saliheen v.3 p.394 [4]Narrated by Muslim. |
| Myths and Questions About Salafiyyah | by Nasrin for everyone |
The following are some thoughts regarding some common questions posed by some of the people (on the Internet). I have shortened and rephrased the questions for simplicity and to address the generality of the questions (which happen to often be the same questions essentially, but just asked in different ways to overwhelm anyone who desires to respond).
Question/Issue 1
Imaam Aboo Muhammad al-Hasan bin Abee al-Mudhaffar as-Sam’aanee said in his definition of “as-Salafee”,
When one reads the books of the Salaf, you should find that the behavior of the salafee should emulate their behavior in all affairs. Unfortunately some of the people ignore the behavior of the salaf in some aspects and concentrate on others. Those who accuse the Salafees of being harsh and the likes ignore the parts of history in which our beloved Prophet – salallaahu alaihi wa salam – was harsh. They ignore these aspects only to accuse the Salafees today of not being like the salaf. Then there are those who ascribe to Salafiyyah but are ignorant of some aspects of the behavior of the Salaf. So you find these people acting in a way which does not correspond to that of the Salaf. It is not correct that one should accuse Salafiyyah based on the ignorance of these people. For example, one of the points which an internet blogger attacked Salafees with is that
The Imaams of Salafiyyah in our times encourage the Muslims and specifically the Salafees to purify their souls, correct themselves, and observe the Sunnan!
Question/Issue 2:
Associating Soofism with following a Madhhab is incorrect. Associating Salafiyyah with disregard for following a Madhhab is also incorrect. Salafees call to the middle path, not extremism nor leniency. A person should not blindly restrict himself to the opinions of a Madhhab and disregard the Truth based on this. Salafees call to following the Truth, if one follows the Hanbalee Madhhab and there is an opinion which is incorrect, then he leaves it for that which is correct!
As for the claim that the majority of Imaams of Ahlus Sunnah were Soofee, then this is a false claim altogether and requires strong evidence. Ample evidence exists in the books of the Salaf and their biographies that the vast majority of the Imaams of the Salaf were not Soofees.
Imaam adh-Dhahabee and other than him when he described that in order to be a scholar one must be:
A student of knowledge who strives to search through the books of History and Islaam will find that this is not the case. It’s a claim without a basis. Only a few of the Imaams could ever rightly be considered Ash’aree or to a very minor extent Maatureedee, for example, Ibnul Mullaqin who was an Ash’aree that wrote beneficial works. This is a question meant to fool those who do not have the ability to actually read through the books of the Salaf and see that the question/issue is a fallacy and distortion of Islaamic history.
As for the Ashaa’irah and Maatureediyyah, then their beliefs came after the first three generations with the rise of Ibn al-Kullaab and were derivatives of the deviations of Waasil bin ‘Ataa. How can one split the ‘Aqeedah of the Aa’imah of Islaam to people who came after the early generations? An excellent book from one of the Salaf on the issue is al-Ibaanatus Sughraa of Imaam Ibn Battah al-’Ukbaree. This book explains the beliefs of Ahlus Sunnah, the beliefs which the Salafees of today believe.
Question/ Issue 3:
A final advice:
Listen to the beautiful explanation of Shaykh Muhammad bin Ramzaan al-Haajiree about the types of people concerning Islaam:
Question/Issue 1
“Why do the Salafees differ from the history of Islaam?“To understand this issue, one must understand the definition of Salafiyyah. The definition of “Salafiyyah” is simply to follow the understanding of the Qur’aan and Sunnah in the same way of the Prophet – salallaahi alaihi wa salam- and his companions, those that followed them, and those that followed them.
Imaam Aboo Muhammad al-Hasan bin Abee al-Mudhaffar as-Sam’aanee said in his definition of “as-Salafee”,
السلفي؛ بفتح السين واللام وفي آخرها فاء: هذه النسبة إلى السلف، وانتحال مذاهبهم على ما سعمت منهم
((As-Salafee: with a fat-hah on the Seen and the Laam and in the end is Faa. This is an ascription to the Salaf and following their ways, in that which is related from them.)) (al-Insaab (3/273))When one reads the books of the Salaf, you should find that the behavior of the salafee should emulate their behavior in all affairs. Unfortunately some of the people ignore the behavior of the salaf in some aspects and concentrate on others. Those who accuse the Salafees of being harsh and the likes ignore the parts of history in which our beloved Prophet – salallaahu alaihi wa salam – was harsh. They ignore these aspects only to accuse the Salafees today of not being like the salaf. Then there are those who ascribe to Salafiyyah but are ignorant of some aspects of the behavior of the Salaf. So you find these people acting in a way which does not correspond to that of the Salaf. It is not correct that one should accuse Salafiyyah based on the ignorance of these people. For example, one of the points which an internet blogger attacked Salafees with is that
“Salafees do not pray their Sunnah, or make Dhikr, or do not eat the Dhabaa’ih“.This accusation is Baatil (falsehood). The people who do not pray Sunnah or make Dhikr are the ones to be advised or reprimanded. Salafiyyah is free from this, rather one should look at the scholars to observe their behavior. Salafees are encouraged to pray the Sunnah, fast the Ayaam al-Baydh, fast Mondays and Thursdays, etc.
The Imaams of Salafiyyah in our times encourage the Muslims and specifically the Salafees to purify their souls, correct themselves, and observe the Sunnan!
Question/Issue 2:
“The majority of Imaams of the Salaf were followers of the Madhahib who were Soofee/Ash’aree/Maatureedee, why do Salafees differ from that?“The argument in this question assumes that the majority of the Imaams of Ahlus Sunnah were following Madhaahib and were Soofees who were either Ash’aree or Maatureedee. The layman often misconstrue or misunderstand the position of the Salafees towards the Madhaahib. In fact, they often misunderstand the ascription and following of the Imaams to the Madhaahib. Those of the Salaf who ascribed to the Madhaahib did not ascribe blindly to the Fiqh of the Imaam’s of those Madhaahib. This is why you find differences in Fiqh opinions within those of that Madhhab. Those who ascribed to the Madhaahib, for example, Ibn Rajab al-Hanbalee, followed the Usool of the Imaam of the Madhhab (in this case, Imaam Ahmad bin Hanbal) in deriving the opinion, and not blindly taking the Fiqh ruling. Likewise Salafiyyah is not opposed to taking from the Madhhab. The opposition comes with reckless, blind following of the Madhhahib. The Salafee scholars who are known in our times, like Shaykh Ibn ‘Uthaymeen, used to take the Hanbalee Madhhab.
Associating Soofism with following a Madhhab is incorrect. Associating Salafiyyah with disregard for following a Madhhab is also incorrect. Salafees call to the middle path, not extremism nor leniency. A person should not blindly restrict himself to the opinions of a Madhhab and disregard the Truth based on this. Salafees call to following the Truth, if one follows the Hanbalee Madhhab and there is an opinion which is incorrect, then he leaves it for that which is correct!
As for the claim that the majority of Imaams of Ahlus Sunnah were Soofee, then this is a false claim altogether and requires strong evidence. Ample evidence exists in the books of the Salaf and their biographies that the vast majority of the Imaams of the Salaf were not Soofees.
Imaam adh-Dhahabee and other than him when he described that in order to be a scholar one must be:
ان يكون تقيا ذكيا نحويا لغويا زكيا حييا سلفيا
((-Taqiyan (have taqwah) -Dhakiyah (have intelligence) -Nahwiyan (firm in Arabic grammar) -Lugawiyan (firm in Arabic language) -Dhakiyan (pure in action and/or intentions) -Hayiyan (shy) -Salafiyan (follow the way of the Salaf As Saleh))) (Siyaar A’laam an-Nubalaa (13/580))A student of knowledge who strives to search through the books of History and Islaam will find that this is not the case. It’s a claim without a basis. Only a few of the Imaams could ever rightly be considered Ash’aree or to a very minor extent Maatureedee, for example, Ibnul Mullaqin who was an Ash’aree that wrote beneficial works. This is a question meant to fool those who do not have the ability to actually read through the books of the Salaf and see that the question/issue is a fallacy and distortion of Islaamic history.
As for the Ashaa’irah and Maatureediyyah, then their beliefs came after the first three generations with the rise of Ibn al-Kullaab and were derivatives of the deviations of Waasil bin ‘Ataa. How can one split the ‘Aqeedah of the Aa’imah of Islaam to people who came after the early generations? An excellent book from one of the Salaf on the issue is al-Ibaanatus Sughraa of Imaam Ibn Battah al-’Ukbaree. This book explains the beliefs of Ahlus Sunnah, the beliefs which the Salafees of today believe.
Question/ Issue 3:
“What about Imaam an-Nawawee, Ibn Hajar, etc.? Weren’t they Ash’arees? Why don’t you reject them?“Imaam an-Nawawee was an Imaam from the A’imah of the Salaf who agreed with some of the beliefs of the Ashaa’irah in some parts of his writings (yet he would report the opposite in other parts). He is an Imaam without doubt. He is also a human, and we know from the hadeeth of the Prophet – sallallaahu aliahi wa salam – that all the children of Aadam err. Imaam an-Nawawee, Imaam Ibn Hajar, Imaam at-Tabaree, etc made mistakes, but they were not callers to the beliefs of the Ashaa’irah. The strange thing is that the Ashaa’irah of today will claim these Imaams to be from their sect, but it was only in a few points of belief that these Imaams agreed or reported from them. The problem with the youth and the Soofees today is that they play with the definition of Soofee/Soofiyyah/tassawuf to make it so general and Islaamic that it contains every person. If Soofism was strictly the betterment of ones Islaam through the legislated Sunnah without committing acts of Bid’ah, then this is nothing but Islaam. This is Islaam. This is Salafiyyah. But the problem arises when the Soofees do not reveal the foundation of Soofism today. Soofism today contains corruption of beliefs. It contains deviance in belief in Allaah! So the statements that Al-Hasan Al-Basree was a Soofee because he was a Zaahid (ascetic) is Baatil! Did Al-Hasan Al-Basree teach the people the corrupt belief of “Allaah is everywhere“?? Did Imaam Ibn Rajab teach that Allaah dwells within us? These Imaams are free from what these people believe, and Allaah is free from what these people believe regarding Him.
A final advice:
Listen to the beautiful explanation of Shaykh Muhammad bin Ramzaan al-Haajiree about the types of people concerning Islaam:
| The Difference between a Student of Knowledge and a Student of the Internet | by Nasrin for everyone |
The Difference between a Student of Knowledge and a Student of the Internet
By Shaykh Abdul Malik Abdul Hameed (may Allah preserve him)
A Student of knowledge: He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners. The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information. He safeguards his time. Hence you don’t see in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him.
Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him ,learns something. He gives precedence to knowledge, its people, consequently benefitting from them. As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.
The Talibul Ilm hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light. Another thing to notice about the student of knowledge is, he’s humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t offer. This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.
The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people. Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such. This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines. You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah. For that reason it is said, “ Ahulus Sunnah wal Jama’a and Ahul Bid’ah wal Farqa”.
Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his own well being in his speech and actions. He won’t open a door to evil for the general masses.
The Talibul Ilm doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.
These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen
The student of the Internet. First of all, he doesn’t have any of the traits we mentioned, as this is witnessed. The student of the net is shameless in his character. He displays arrogant behavior towards people. The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.
The student of the internet learns hatred, he follows the mistakes and slip ups of others. These are the fruits of learning from the internet. The student on this path days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.
In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you. On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!
Taken from the Shaykh’s website: http://abumalik.net/play.php?catsmktba=1583
Translated by Abu Aaliyah Abdullah ibn Dwight Battle - Adam
Doha, Qatar 1431 © | What Is Salafiyyah? | by Nasrin for everyone |
| What Is Salafiyyah? |
| Question: What is As-Salafiyyah and what is your opinion regarding it? |
| Answer: All praise is due to Allaah alone, and peace and blessings be upon the Messenger, his family and his Companions.To proceed: "As-Salafiyyah" is an attachment or affiliation to the 'Salaf'. And "The Salaf" are the Companions of the Messenger of Allaah (salallaahu 'alaihi wassallam) and the Imaams of guidance (may Allaah be pleased with them) from the first three generations, those whose goodness Allaah's Messenger (salallaahu 'alaihi wasallam) bore witness to in his statement: "The best of mankind is my generation, then those who follow them, then those who follow them. Then there will come people where bearing witness of one of them will precede his taking an oath and his taking an oath will be his bearing witness." [Reported by Imaam Ahmad ibn Hanbal in the 'Musnad', 'Al-Bukhaaree', and Muslim]* And "The Salafiyyoon [or Salafees]" is the plural of "Salafi", an attachment or affiliation to the Salaf, and its meaning has already preceded above - and they are those who traverse upon the Methodology (Manhaj) of the Salaf in following the Book of Allaah and the Sunnah [of the Messenger of Allaah], and inviting to them, and acting upon them, and they are, due to this, Ahlus-Sunnah wal-Jamaa'ah. * Imaam Ahmad: (4/426). Al-Bukhaaree: (2651). Muslim: (2535). |
| Permanent Committee for Research and Verdicts Shaykh `Abdul-`Azeez Bin Baz |
| "Fataawa Al-Lajnah Ad-Daa'imah": (2/165-166). Fatwa No. (1361). |
| Translated by Abu Khadeejah |
| http://www.SPubs.com |
| Deviant Statements (explained) by Shaikh Muhammad Bazmoul | by Nasrin for everyone |
| Deviant Statements by Shaikh Muhammad Bazmoul | for everyone |
Deviant Statements
The [Deviant] statement [is]: "The Shaikh is affected by the people around him (those who speak to him)."
Shaikh Muhammad Bazmoul commented on this statement:
Beware of such a statement oh my brothers, for indeed it is the statement of the people of innovation and desires! I have heard this statement being mentioned concerning the likes of Shaikh Bin Baaz and Shaikh al Albani (may Allah have mercy on them), and I have heard it mentioned about other scholars.
This statement is incorrect in several ways:
1. It is belittlement of the scholar because it indicates that he is not accurate and he accepts anything mentioned to him by his students. The origin of the affair of a scholar is that he is trustworthy and accurate, and therefore this statement is in opposition to this origin. With this being the case, the person who makes such an allegation must present proofs for his claim or it is befitting that his claims is rejected and not accepted.
2. The likes of this statement was forbidden by Allah concerning what was being said about His Prophet (may the peace and blessings of Allah be upon him), and the scholars; those who inherit from the prophets. Allah said in the Qur'an:
وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
{Among them are those who annoy the Prophet and say: He is lending his ear to all news. Say: He listens to what is best for you; he believes in Allah, has faith in the believers, and is a mercy to those of you who believe. But those who annoy Allah's Messenger will have a painful torment.} Surah at Taubah: 61
Imam at Tabari mentioned in his book of Tafseer in explanation to this verse, he said:
Allah is informing that from amongst the hypocrites are groups who seek to annoy the Messenger of Allah (may the peace and blessings of Allah be upon him) and reprimand him by saying: He freely lends his ear. He listens to everyone who speaks to him and he accepts and believes their speech….
Shaikh Muhammad Bazmoul further explained:
Consequently, this statement was mentioned by the hypocrites concerning the Prophet (may the peace and blessings of Allah be upon him), and now it is being used by the people of innovation and ignorance to belittle the scholars and abandon their statements and knowledge. By performing this action, they have imitated the action of the hypocrites. Indeed there is no might or change except by the permission of Allah!
3. This statement is used by individuals to refute the statements of the scholars concerning individuals and issues. Indeed this is from the most despicable of affairs. The statement of a scholar is only rejected based on valid, legislated proofs and evidences. Is this statement (the scholar is affected by those around him) considered a valid, legislated proof and evidence?!
4. This statement contains several dangers. From its dangers is that it creates a lack of trust for the scholar concerning his speech and rulings. Certainly the more the people trust the scholar, the more they trust his knowledge.
5. This statement removes and decreases the awe and reverence the students of knowledge have for the scholar.
Summarized translation from: 'Deviant Statements' Shaikh Muhammad Bazmoul (may Allah preserve him)
Mustafa George DeBerry
Riyadh, KSA
| The Role of the Media in ad-Da’wah | by Nasrin for everyone |
The Role of the Media in ad-Da’wah
“…The most successful of ways (in givingDa’wah) in this day and age and the most beneficial is by using the media since it produces good results, it is a double-edged sword. If you use these means in inviting to Allah and guiding the people to what was revealed to the Prophet, peace be upon him, by way of radio programs, newspapers, and television, then this is a major thing that Allah will benefit the Islamic nation everywhere with as well as the non-Muslims so that they can understand Islam and reflect and comprehend its beauties. And they will come to understand that it is the path to success in this life and in the hereafter.The Callers and the Rulers over the Muslims must participate in everything that they are able to such as radio broadcasts, newspapers, television, in public addresses, in the Friday sermons and other sermons not related to the Friday prayer in addition to other methods that can be employed in guiding the people to the truth by using all of the spoken languages until the invitation to Islam reaches everywhere and advise is given to all of the people of the world in their language.”
Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 77
Translated by Aboo Imraan al-Mekseekee-May Allah guide him
| Shaikh Wasiyollah's speech concerning Shaikh Rabe'a al Mudkhalee | by Nasrin for everyone |
بسم الله الرحمن الرحيم
Here is a summarized translation of Shaikh Wasiyollah's speech concerning Shaikh Rabe'a al Mudkhalee
Question: Some brothers refuse to read any reading materials authored by Shaikh Rabe'a bin Haadee, and they claim that he has caused division in the Ummah. These brothers trust you (Shaikh Wasiyollah) and they love you and accept from you. Please advise us and them, may Allah grant you much good.
Answer:Imam Ahmad (bin Hanbal) said: If you find a piece of paper read it and you will find a benefit. You (questioner) have mentioned that those individuals claim that he (Shaikh Rabe'a) has divided the Ummah. If clarification of the truth is division of the Ummah, then welcome to this! Those individuals should debate with Shaikh Rabe'a concerning the issues which they feel he has divided the Ummah with. If mistakes are not clarified then how will the people know the mistakes?! Most individuals who dislike clarification of mistakes are the Ikhwan al Muslimeen. I have advised these individuals. I said to them: Oh brothers! Now you are aware that there are consistent, major mistakes in the books of Sayyid (Qutub) may Allah forgive him and have mercy on him. The scholars that have refuted him it is befitting that you remove or cancel that information (that you have learned from his (Qutub's books) which are not revealed from Allah. Or that you write the comments and refutations in the books (if they are in your possession). When Shaykh Bin Baaz – may Allah have mercy on him – commented and made corrections on the first two volumes of Fathul Baree, he clarified issues that Ibnul Hajar made mistakes in. Why don't these individuals have a problem with Shaykh Bin Baaz? Or Imam so and so? Is Sayyid an Imam while he has been found to call to Wihdatul Wujood (Allah and His creation are one)? Or him being found of speaking ill of the Sahabah? Or him speaking ill of Prophet Musa (may the peace and blessings of Allah be upon him? Shaikh Rabe'a, may Allah bless him with good, he has clarified issues, and he is not the only one to perform such an action. He was proceeded by Shaikh (Abdullah) al Dawaish (may Allah have mercy on him). He also clarified many mistakes (of Sayyid Qutub). These individuals (who clarify mistakes) only intend good…!!!
June 3, 2010
Link: http://www.albaidha.net/vb/showthread.php?p=91543
Second Question:
Question: Does Shaikh Rabe'a bin Hadee al Mudkhalee force others to follow his views and if not, he labels whoever opposes him to be an innovator?
Answer: I would like (to know) the person who opposes and makes the claim that Shaikh Rabe'a forces others to take his views, and if not he labels them innovators! This is not true. He does not have a view, rather he transmits information supported with proofs and in the light of evidences he informs that certain statements are statements of innovation. He does not say (that everyone) is an innovator. It's also possible that as long as the person has come (with a statement of innovation) and this has been clarified, and his methodology has been exposed, it's possible that the person can be labeled an innovator. But this is only done based on proofs. We say to our brothers: If you disagree with him, go and debate with him, speak to him and respond to him. May Allah be exalted! The books (authored by Shaikh Rabe'a) were written a long time ago, but till date we have never found anyone who has refuted him with knowledge. We have only found people to speak with disgusting, repulsive speech which is not liked by Allah nor His messenger (sas). Indeed we want the truth. If the door to evil is not closed, it would be widely opened and therefore it is befitting that whenever there is a mistake in the Ummah, it is corrected and refuted correctly.
Link: www.plunder.com/wase-mp3-download-1a26258107.htm
May Allah make us from those who follow the truth and abandon our desires!
http://salafee.multiply.com/journal/item/61/Shaikh_Wasiyollah_Speaks_About_Shaikh_Rabea_al_Mudkhalee
Here is a summarized translation of Shaikh Wasiyollah's speech concerning Shaikh Rabe'a al Mudkhalee
Question: Some brothers refuse to read any reading materials authored by Shaikh Rabe'a bin Haadee, and they claim that he has caused division in the Ummah. These brothers trust you (Shaikh Wasiyollah) and they love you and accept from you. Please advise us and them, may Allah grant you much good.
Answer:Imam Ahmad (bin Hanbal) said: If you find a piece of paper read it and you will find a benefit. You (questioner) have mentioned that those individuals claim that he (Shaikh Rabe'a) has divided the Ummah. If clarification of the truth is division of the Ummah, then welcome to this! Those individuals should debate with Shaikh Rabe'a concerning the issues which they feel he has divided the Ummah with. If mistakes are not clarified then how will the people know the mistakes?! Most individuals who dislike clarification of mistakes are the Ikhwan al Muslimeen. I have advised these individuals. I said to them: Oh brothers! Now you are aware that there are consistent, major mistakes in the books of Sayyid (Qutub) may Allah forgive him and have mercy on him. The scholars that have refuted him it is befitting that you remove or cancel that information (that you have learned from his (Qutub's books) which are not revealed from Allah. Or that you write the comments and refutations in the books (if they are in your possession). When Shaykh Bin Baaz – may Allah have mercy on him – commented and made corrections on the first two volumes of Fathul Baree, he clarified issues that Ibnul Hajar made mistakes in. Why don't these individuals have a problem with Shaykh Bin Baaz? Or Imam so and so? Is Sayyid an Imam while he has been found to call to Wihdatul Wujood (Allah and His creation are one)? Or him being found of speaking ill of the Sahabah? Or him speaking ill of Prophet Musa (may the peace and blessings of Allah be upon him? Shaikh Rabe'a, may Allah bless him with good, he has clarified issues, and he is not the only one to perform such an action. He was proceeded by Shaikh (Abdullah) al Dawaish (may Allah have mercy on him). He also clarified many mistakes (of Sayyid Qutub). These individuals (who clarify mistakes) only intend good…!!!
June 3, 2010
Link: http://www.albaidha.net/vb/showthread.php?p=91543
Second Question:
Question: Does Shaikh Rabe'a bin Hadee al Mudkhalee force others to follow his views and if not, he labels whoever opposes him to be an innovator?
Answer: I would like (to know) the person who opposes and makes the claim that Shaikh Rabe'a forces others to take his views, and if not he labels them innovators! This is not true. He does not have a view, rather he transmits information supported with proofs and in the light of evidences he informs that certain statements are statements of innovation. He does not say (that everyone) is an innovator. It's also possible that as long as the person has come (with a statement of innovation) and this has been clarified, and his methodology has been exposed, it's possible that the person can be labeled an innovator. But this is only done based on proofs. We say to our brothers: If you disagree with him, go and debate with him, speak to him and respond to him. May Allah be exalted! The books (authored by Shaikh Rabe'a) were written a long time ago, but till date we have never found anyone who has refuted him with knowledge. We have only found people to speak with disgusting, repulsive speech which is not liked by Allah nor His messenger (sas). Indeed we want the truth. If the door to evil is not closed, it would be widely opened and therefore it is befitting that whenever there is a mistake in the Ummah, it is corrected and refuted correctly.
Link: www.plunder.com/wase-mp3-download-1a26258107.htm
May Allah make us from those who follow the truth and abandon our desires!
http://salafee.multiply.com/journal/item/61/Shaikh_Wasiyollah_Speaks_About_Shaikh_Rabea_al_Mudkhalee
| Shaykh Rabî' on Dividing the Scholars into the 'Harsh Group' and the 'Tolerant Group' | by Nasrin for everyone |
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