The Six Categories of at-Tajreeh (Disparaging):

The Six Categories of at-Tajreeh (Disparaging):

Jul 3, '10 9:34 AM by Nasrin for everyone

The Six Categories of at-Tajreeh (Disparaging):

[1] Al-Lamz: (slander) means at-Tanaqqus (to belittle someone), the Most High says: {Do not defame one another…}

Al-Lamz (Slander) is a type of at-Tanaqqus (to belittle someone).

{Those who defame the believers who give charity voluntarily, and those who could not find charity to give except what is available to them, they are mocked at. Allah will throw back their mockery on those who mock them and they shall have a painful punishment.}
Therefore it is not permissible to slander the Muslims and worse than that is slandering the Prophet (peace & blessings be upon him): {And of them are some who accuse you (O Muhammad) in the matter of distributing the alms. If they are given a part of it they are pleased, but if they are not given a part of it they become enraged!}

A severe promise:

{Woe to every slandering backbiter.}

{Do not defame one another…}

Meaning: Do not slander one another because the believers are like one soul, so when the believer slanders his brother it is as if he is slandering himself because he is his brother.

(The believer towards another believer is like a building whose blocks strengthen one another.)
And he said (peace & blessings be upon him):

(The likeness of the believers in their mutual love for one another, in their mutual mercy towards one another, and in their mutual affection towards for one another is like the body whose organ is afflicted. It affects all of the body with sleeplessness and fever.)

[2] at-Tanaabuz bil-Alqaab (Putting one another down with nicknames): The Most High says: {Nor insult one another by nicknames.}

The word Laqab (that appears in the Quranic text) is an expression of praise or one of blame. So if the Laqab (Arabic meaning nickname) is one of praise then this is what is desired. Such as if you said ash-Shahm (the Well Mannered), al-Kareem (the Noble), al-‘Aalim (the Scholar), al-‘Aamil bi-‘Ilmihi (the One who acts upon what he knows), an-Naasih (the one who gives good advice). And if it is a Laqab of blame then this is a blameworthy characteristic. Such as if you said, he is al-Bakheel (the Stingy), ar-Radheel (the Vile), an-Naaqis (the Deficient) then this is blameworthy even if there exists a deficiency in his body you still don’t say to him al-‘Amaa (the Blind one), al-‘Araj (the Lame one), al-Ahwal (One who is cross-eyed) or anything similar. However if he is known by this name then this is not a case of belittling someone. There were some narrators (of the prophetic traditions) known as al-Ahwal and al-A’mash for the purpose of distinction not for the purpose of at-Ta’yeer (to point out defects).

Therefore His statement:
{Nor insult one another by nicknames.}

This means not to put one another down by using nicknames. This is not from the way of giving advice and rectifying issues amongst the people. Some of the people use nicknames for the case of (upholding) honor and to speak out against the objectionable even though (upholding) honor and speaking out against the objectionable are both something commanded within the religion. This method is still not the way in which Allah, the Glorified, the Most High, authorized things to be done.

[3] as-Sukhriyyah (Mockery): The Most High says:
{The men should not mock other men as they may be better than them. Nor should the women mock other women as they may be better than them. And do not slander one another or put one another down using bad nicknames. The worst of names is corruption after having had pure faith.}

Allah the Glorious & Lofty calls as-Sukhriyyah (mockery) of others and what is mentioned along with it as Fusooq. The Arabic word Fusooq means to step out of the obedience of Allah since this is an act that is not attributed with Imaan (pure faith): {Rather the believers are brothers.}

Then the Glorious and Lofty says {And whoever does not repent} from this blameworthy category ofas-Sukhriyyah (mockery), al-Lamz (slander), at-Tanaabuz bil-Alqaab (Putting one another down with nicknames), Gheebah (backbiting), and an-Nameemah (tale carrying). The one who does not repent from this and leaves off (repentance) then {they are those who oppress others} meaning that they oppress the people. Perhaps Allah pardons the one being belittled and tests the one who does the belittling with the same thing or worse than what has befallen him.

[4] ath-Thann as-Sayee (Holding a bad opinion of someone else): Then He says:
{O you who believe, stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

Ath-Thann is reflected between two issues. The first is more valid than the other. The valid form is (the act of) assumption and the second form is (the act of) suspicion. The Arabic word ath-Thann is divided into two sections: Thann (assumption) that is done as a result of deriving a benefit since most assumptions hold a level of certainty. As for the act of ath-Thann that contains more harm than good then it is to be abandoned. This is why the Most High says: {Stay away from the many types ofThann}. He did not say to leave off all of the types of Thann. This indicates that some types of Thannwhen its benefit is valid it is not to be abstained from. This also points to leaving off the avenues which can lead to the impermissible. Excessiveness in suspecting others can lead the people to boycotting and abandonment. It does not strengthen anyone and places the Muslims in a bad light: this is an object of caution and an act that most likely will cause more harm (than good).

And the Most High says: {Stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

So one abstains from the various types of assumption for the sake of the partial harm that it contains.

[5] at-Tajassus (Spying on others): Then the Glorious and Lofty says:
{And do not spy on one another}

It is to search for mistakes one commits in secret. Allah does not hold one to account for this. Rather the commanded issue is to conceal other’s faults unless spying contains a favorable benefit for the sake of preserving safety as well as to eliminate sins. Now if the spying is done to prevent harm that is feared the Muslims will be affected by then it is a legislated command to be implemented in repelling harm from the Muslims. As for when it is done solely to look into the peoples affairs and to speak about people then this does not prevent harm! This increases danger and it becomes spying that contains no benefit. That is because some of the people pursue the people’s errors that Allah has in fact covered. He (s) said: (O Assembly of youth! Whoever withholds his tongue and faith has not entered his heart. Do not back bite the Muslims and pursue their errors. For indeed whoever pursues their errors Allah will pursue his errors and whomever Allah pursues his errors then He will be scandalized in his own home.)

We know that spying consists of two categories: the first is the type of spying that is blameworthy. It is prohibited for that which is not based upon an appropriate benefit or if the intent is to seek looking into the people’s hidden faults. The recompense is from the same type of deed; because nothing is hidden from Allah. He knows (everyone’s) sins and what a person keeps inside of himself. Therefore whenever a person pursues the faults of his brothers and it is not based upon giving sound advice or to prevent harm rather it is solely for the sake of looking into the people’s faults and to pursue their mistakes then Allah is All-Knowing of all hidden issues and despite this He covers the sins of His servants. So when someone does not conceal his brother’s errors and faults then Allah the Glorified and Most High will expose him. Therefore we must aware of this issue.

[6] al-Gheebah (Backbiting): Then the Glorious and Lofty says:
{Do not back bite one another}

Al-Gheebah was explained by the Prophet (s) when he stated, “Do you know what al-Gheebah is?” His companions said, “Allah and His Messenger know best.” He said, “It is that you mention something about your brother that he dislikes.” It was asked of him, “What if what I say about my brother is true?” He said, “If it is true that there exists what you said of him then you have backbitten him” meaning that you mentioned his fault during his absence. He went on to say, “And if he did not have this in him then you have falsely accused him” meaning that you lied upon him since the Arabic word used in the text al-Buhtaan is a form of lying. So it is not unknown to you that you either are one who is backbiting or you are one who is telling lies. Backbiting and lying are two major sins from the major sins of Islam. You are safe only when you have left off engaging in backbiting and in purifying your tongue from it. Be aware of it as it is pure evil and does not produce any benefit. As for when mentioning the faults of a person contains benefit like in a complaint or in preventing vice and the objectionable then there is no harm in that.

Then He brings forth a parable to cite a perfect example regarding al-Gheebah. It is repeated to benefit the inner-souls for the sake of making them want to flee from engaging into it. The Glorious and Lofty says: {Does anyone of you like to eat the flesh of your dead brother? Of course not! You would dislike it!}

Not one person would ever dare to eat the flesh of a dead human being. This is one of those things that the inner-souls would turn from and detest it severely. He would not be capable of doing so. The human being is not able to approach the cadaver of the dead and eat it even if it was at the funeral of a non-Muslim so how about the funeral of a Muslim? {Does anyone of you like to eat the flesh of your dead brother?}

So how is it that the inner-souls detest eating the flesh of the dead person but do not detest eating the flesh of the person who is alive by backbiting him?

Then the Glorious and Lofty says: {So fear Allah} which means to abandon the act of backbiting. This proves that the one who does not abandon the act of backbiting and continues to engage in it then he does not truly fear Allah the Glorified, the Most High.

The Glorious and Lofty says: {Indeed Allah is at-Tawwaab (the One who accepts repentance) ar-Raheem (the Merciful).}

This is to incite the need for repentance. Whoever repents to Allah from backbiting, mocking others, from slandering the Muslims, and from spying without benefit, whoever repents to Allah, He will accept his repentance. He constantly accepts repentance.

Raheem: He is merciful to His servants when they repent to Him even if they commit many sins. This should encourage those who disparage their brothers and speak of their honor while back biting them in sittings. This proves that all of these issues are filthy affairs and wrong doings that necessitate repentance. So whoever falls into any of this then he must repent. That is by seeking forgiveness from the one whom he wronged with any of these filthy affairs. If he is not able to seek forgiveness from him then he should call him and speak well of him in the sitting in which he back bit him.

We ask Allah the Glorious and Lofty to accept our repentance and yours. And that He make us and all of you righteous and of those who rectify the affairs not as those who cause corruption. And may the peace and blessings of Allah be upon our Prophet and upon his family and all of his companions.

Taken from: The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)
By: ash-Shaykh Dr. Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)

Read My Book Review of the Book Here

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Call to Allah with Good Manners!

Jul 3, '10 9:32 AM by Nasrin for everyone

Call to Allah with Good Manners!

The caller to Allah, the student of knowledge, and all those who direct the people and advise them, they are in need of taking the Messenger of Allah peace be upon him, as an example. As an example in his ‘‘Aqeedah, his Manhaj and his manners. If these things are complete in a caller, or close to
completion, and his Da’wah is presented to the people in its most beautiful and most complete form, then this Da’wah will be successful, Allah willing.

And if one of these issues were to be absent, and from them his patience, wisdom, kindness, softness and other things that are necessary and required by the Da’wah of the Messengers, peace & blessings be upon them, things that we have to use, but many people are unaware of. Then theSalafi Da’wah and its people would be harmed if one were to be unaware of these manners, and all that is presented to the people is what they dislike, and what they hate from harshness and so on. These things are hated even in the worldly matters, so what do you think about the matters of theDeen!? How does one study?

You study the biography of the Messenger of Allah,
peace be upon him. You study his manners, you study his ‘Aqeedah, his Manhaj. Some people do not care for the ‘Aqeedah or the Manhaj of the Messenger of Allah, peace & blessings be upon him, so they follow other beliefs, and
other methodologies that Shaytaan has made up for those whom Allah has disgraced from the people of innovations and misguidance.

Others are granted success by Allah in following the correct ‘Aqeedah, but they lose the correctManhaj. Others are granted success in following the correct ‘Aqeedah and the Manhaj, but in their conduct and their behaviour, they lose both the ‘Aqeedah and the Manhaj. The truth is with them, they are the people of the truth, they have the correct ‘Aqeedah and the correct Manhaj, but their behaviour and their manner in giving Da’wah harms the Da’wah and destroys
it.

So beware of opposing the Messenger of Allaah, peace be upon him, in his ‘Aqeedah, Manhaj and in how he used to give Da’wah. Follow the Prophetic directions that call to wisdom, patience, forgiveness, tolerance, softness as well as other things and understand them well.

Know that they are necessary in our Da’wah to the people. Do not just take one side of Islam and leave off the rest. Do not just use one way of giving Da’wah, being negligent of the rest of the ways, because this is harmful to the Deen of Allah, the Glorified, the Most High, as it is harmful to theDa’wah and its people.

By Allaah, the Da’wah did not start in recent times, or in any other time, except through people who are scholars, the wise who represent the Manhaj of the Messenger of Allaah, peace be upon him, and who practice it and act upon it according to their abilities, and Allah, the Glorified, the Most High has benefited the people through them, and the Salafi Da’wah spread to all corners of the world. The Da’wah was spread with the manners, the knowledge and the wisdom.

These days we see that the Salafi Da’wah is going backwards, may Allah bless you, because it has lost the wisdom of these people. First and foremost, it has lost the wisdom of the Messenger of Allah, peace be upon him, and his patience, his forgiveness and his kindness. By Allah, 'Aaishah, may Allah be pleased with her, had insulted a Jew, so the Messenger of Allah, peace be upon him, said ‘O 'Aaishah, Allah loves kindness in everything’. This Hadeeth was authentically collected by Bukhaaree and Muslim.

This same Hadeeth, if a scholar were to mention it today to the youth in order to direct them into following the correct Manhaj, they would say that this is Tamyee’ (watering the Da'wah down, being soft). They would say that this is Tamyee’! Likewise, if you mentioned wisdom, patience, tolerance, forgiveness, kindness, softness, things that are from the necessities of the Da’wah, and from the tools that we use to bring the people into the correct manhaj so that they may enter into the Deen of Allah, the Glorified, the Most High in masses (they would say that this is Taymee’).

Now, they use deterrence which chases the people away and from amongst you there are those who chase the people away. The Messenger of Allaah, peace be upon him said, ‘Make things easy, and do not make things difficult. And give good tidings, and do not chase the people away’.

O brothers, these people are unaware, for by Allah, if they were aware it would be incumbent upon them to call the Messenger of Allah, peace be upon him, himself a Mumayyee’, and the Companions, and the scholars of this Ummah, based upon this destructive harshness that destroyed the Salafi Da’wah, they would have had to have called the Messenger of Allaah, peace be upon him, himself who called to wisdom, patience, kindness and softness. They would have had to called him, peace be upon him, a Mumayyee. I seek Allah forgiveness! By Allah, they did not mean this, and it is not their intention, but they are unaware, so it is upon them to understand what is built upon these rulings.

By Allah, we write, we give advice, we debate, we call the people to Allah and they consider usMumayyee. Why? Because they hear us say ‘wisdom, softness, kindness’, and we say this now because we saw that harshness destroyed the Salafi Da’wah and tore apart its people. So what are we
supposed to do my brothers? If we see a fire, what are we supposed to do? Pour gasoline onto it so that it gets bigger, or are we to get something that will put it out? May Allah bless you.

So I have to, and this is obligatory upon me, and I have been saying this before today, when I saw this destruction, this calamity, I had to say “Brothers, have softness!” Now this harshness has turned towards the people of the Sunnah themselves. They left off the people of Bid’ah, and they turned to the people of the Sunnah with this destructive harshness, which contains oppression, and all types of false rules.

So beware! Beware of following this way that will destroy you, the Salafi Da’wah, and its people. Call to Allaah with all that you are able to, with proofs and with evidences, wherever you go. Say: “Allah, Tabaaraka wa T’ala said…”, “The Messenger of Allah, peace be upon him, said…” and after that, use the sayings of the Imams of guidance to help you in your Da’wah, those whom both the people of the Sunnah and the
people of Bid’ah consider to be Imams.

al-'Allaamah, ash-Shaykh, Rabee bin Haadee al-Madkhalee (hafithahullah)

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Regarding Seeking the Condition of Individuals

Jul 3, '10 9:32 AM by Nasrin for everyone

Regarding Seeking the Condition of Individuals

When the students of knowledge want to ask about the condition of other (students of knowledge or scholars), then they should refer their question to the headquarters of The Permanent Committee for Islaamic Research and Fataawa in Riyadh in order to ask about them. After all, are these the people who are returned to for Fataawa and knowledge or not? And whoever has any information about the condition of specific people, then it is possible for him to write a letter to the headquarters of The Permanent Committee for Islaamic Research and Fataawa, explaining to them what he knows about them so that they might look into it.

That way, if there is any (Tajreeh) or (Tahdheer) warning against someone, then it comes from those who are returned to and depended upon for Fataawa, and from those who knowledge is taken from. And there can be no doubt that the proper place to turn to for Fataawa in these matters is the same place that should be returned to in order to find out from whom Fataawa should be sought. And from whom should we seek knowledge?

Furthermore, no one should try to establish himself as the one who is returned to for these important matters! Because, from the good Islaam of a person is his leaving off that which does not concern him!

al-Allaamah, Muhaddith-ul-Madeenah, ash-Shaykh 'Abdul-Muhsin al-'Abbaad
http://thestraightforwardword.blogspot.com

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

Jul 3, '10 9:30 AM by Nasrin for everyone

Shaykh al-Albaanee on Differentiating Between Aqidah and ManhajThursday, July 01 2010 – by Manhaj.Com

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Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.

Related Articles:

• Shaykh Ubayd al-Jaabiree on Differentiating Between Aqidah and Manhajhttp://www.manhaj.com/manhaj/?otddj
• Shaykh Saalih al-Fawzaan on Differentiating Between Aqidah and Manhajhttp://www.manhaj.com/manhaj/?vnbnh
• Shaykh Ibn Uthaymeen: Errors in Manhaj Occur Due to Underlying Errors in Aqidahhttp://www.manhaj.com/manhaj/?xyzse
• The Permanent Committee on Differentiating Between Aqidah and Manhajhttp://www.manhaj.com/manhaj/?hzsbd
• Shaykh al-Albaanee on Differentiating Between Aqidah and Manhajhttp://www.manhaj.com/manhaj/?lvzvm

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Part Three – From the Manhaj of Boycotting the people of Bida’

Jun 24, '10 11:17 AM by Nasrin for everyone

Part Three – From the Manhaj of Boycotting the people of Bida’

from Following the Sunnah's Weblog by FollowingtheSunnah

Part Three
From the Manhaj of the Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the
People of Bida’
Translated by
Abbas Abu Yahya
Is it permissible to defame a companion of Bida’ or to speak against him and criticize him?
Shaykh Albaani answers:
The people of Bida’ are of two kinds:
Either he conceals it to himself – or he is well known amongst the people. As for the first instance then there is no need to make it well know, because his misguidance is limited to his own self.
As for the other type then it is necessary to defame him and warn against him, so that the people who live amongst him are not deceived by him; And this is not backbiting at all – like some of the obstinate ones presume – and the hadeeth Of Backbiting: ‘you mentioning about your brother that which he dislikes to be mentioned’  this hadeeth is from those that are general and which is specific.
I have mentioned to you the saying of some of the Scholars in two lines of poetry, which gathers the type of backbiting which is exempted from being Haram, so they say:
القدح ليس بغيبةٍ في ستةٍ ……….متظلم ومعرِّفٍ ومحذرٍ
ومجاهر فِسقاً ومستفتٍ ومـن…… طلب الإعانة في إزالة منكر
Defamation is not backbiting regarding six types of people**
The oppressed and for recognition and the one warned against***
The one who openly sins and the one who necessitates a verdict***
The one who seeks aid in removing an evil***
Mutathalumin : being oppressed – Mua’arafin: recognition – Muhadeerin: Warning against Mujahir fisqan : One who openly sins – Mustaftin : Inquiring a fatwaa
Istee’ana fee Ezzalatin Munkarin : seeking assistance in changing the evil
So defaming the Mubtadi’ enters into this definition and it also enters into warning against him; this is why the Scholars of hadeeth –May Allaah reward them with goodness-  are agreed upon characterizing many of the narrators of hadeeth with what they had innovated into the Deen. The scholars of hadeeth mention all of this due to them standing up with the obligation of clarifying it for the people; So that it would be known who is the strong narrator and his ‘Aqeedah is accepted. The narrator who is a Mubtadi’ is abandoned along with his deviated ‘Aqeedah.
[Taken from an audio clip :  http://www.sahab.net/forums/showthread.php?t=353601 ]

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Extremism is in Lenience Just as it is in Harshness

Jun 22, '10 11:41 PM by Nasrin for everyone

Extremism is in Lenience Just as it is in Harshness - Shaykh Saalih ibn Fowzaan al-Fowzaan Reference: http://www.alfawzan.ws/AlFawzan/MyArchive/tabid/89/Default.aspx?new_id=117 Category: Methodology Al Hamdulilaah wa ba'd: There have been increasingly numerous campaigns and refutatieons against extremism in religion lately, and they are with just right, because extremism in religion has been forbidden in the Book, the Sunnah and with the consensus of the scholars. Allaah Ta'aala stated: {Say: "O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth} Al Maa-idah: 77 In another Ayah: {O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth} The Prophet - صلى الله عليه وسلم - said: "Beware of extremism, for indeed the only thing that has destroyed those who came before you is extremism." Extremism in religion is to exceed the limits of its legislated boundaries. It could be in worship, such as the three men, one of whom said: 'I will stand the whole night in prayer and not sleep.' The second said: 'I will fast continuously not missing one day without fasting.' The third said: 'I will not marry.' Extremism can also be in rulings; such as making something that is recommended an obligation, or being extreme in the ruling of one who practices a major sin that is less than polytheism by declaring him to be a disbeliever who has left the fold of Islaam. Extremism can be in ordering the good and forbidding the evil, such as the extremism practiced by the Mu'tazillah in the form of revolting against the rulers with the excuse of ordering good and forbidding evil as justification. Extremism is also in declaring something permissible to be impermissible, or declaring something impermissible to be permissible. Extremism in religion in all its forms is prohibited, it may cause the individual to exit the fold of Islaam or cause destruction, as it destroyed those who came before us, and no person who has been given understanding and foresight by Allaah in rulings and in placing things in the rightful place can doubt this. However, there are people whose state is the exact opposite of the extremism of exceeding the limits in the religion, there are those who went to extremes in lenience and indulgence. There is no doubt that our religion is the religion of lenience, ease and justness, but this lenience must be within the legislated boundary, by acting upon the legislated permits when needed, and all the religion, and to Allaah belongs all praise, is free of hardship and restrictions. {Allaah burdens not a person beyond his scope.} Al Baqarah: 286 {And [Allaah] has not laid upon you in religion any hardship} Al Hajj: 78 {Allaah does not want to place you in difficulty} Al Maa-idah: 6 Extremism in leniency is by overstepping the boundaries that Allaah has set, and this is not called lenience, rather this is hardship itself. Nullifying al Walaa and al Baraa in Islaam, equating the believers with the disbelievers with the justification of tolerance, invalidating the implementation of the nullifiers of one's Islaam upon those who have nullified all or some of them, equating religions such as equating Islaam to Judaism or Christianity, rather equating Islaam with all religions including paganism and atheism, claiming that 'there is no diety worthy of worship other than Allaah' does not necessitate the disbelief in Tahqhoot and does not negate false religions other than Islaam - as some columnists have written in some of our local newspapers. All of these are examples of extremism in negligence and indulgence. It is an obligation to refute it, just as it is an obligation to refute the extremism of exceeding the limits in the religion. Rather, extremism in negligence and indulgence is more dangerous than the extremism of exceeding the limits in the religion, because this type of extremism reaches the point of equating the religions of the disbelievers with the religion of truth, and this is a form of disbelief by the consensus of the scholars, in contrast to the extremism of exceeding the limits, as a lot of the scholars consider it to be misguidance but does not reach the level of disbelief. The scholars mentioned that from amongst the nullifiers of a person's Islaam, is not declaring disbelievers to be disbelievers or having doubt in that. Those who made these grave errors must examine their own state and return to the truth, for indeed returning to the truth is a virtue, and returning to the truth is better than remaining upon falsehood. May Allaah grant everyone success in attaining beneficial knowledge, righteous actions, and may the Salaat and Salaam be upon our prophet Muhammad, his family and companions. Translator: Nadir Ahmad, Abu Abdul-Waahid Date Published: Thursday, 24 July 2008 Date Printed: Tuesday, 22 June 2010 at 23:41:10 Printed From: http://www.madeenah.com/article.cfm?id=1261

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Criticizing some of the Du‘aat

Jun 22, '10 11:28 PM by Nasrin for everyone

Criticizing some of the Du‘aat - Shaykh Ahmad an-Najmee Reference: Al fataawaa Al Jaliyyah ‘an Al Manaahij ad Da’awiyyah.’ by Shaykh Ahmad An Najmee, compiled and with footnotes by Hasan Ibn Muhammad Ibn Monsoor Ad Daghreeree, Question no 8 : P: 12. Category: Methodology Some of the students of knowledge have directed certain criticisms towards a specific group of individuals from amongst the Du‘aat who have have fallen into mistakes as it relates to the Manhaj, so is this considered as ‘backbiting’ them or not ? It is obligatory that the Da’wah should be based upon the way in which Allaah the Most Mighty and Majestic has defined it to his Prophets when He said: “And indeed we have sent to every nation a Messenger ordering them, [the people], to worship Allaah alone, and to avoid the false deities.” And also as He, (Allaah the Most High), defined it to His Prophet Muhammad (صلى الله عليه و سلم) who is the last of the Messengers. Allaah said: “Say (O Muhammad ): "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)."” So therefore, whosoever comes with a Manhaj that opposes the Manhaj of the Messenger, or a way that opposes ‘the way’ of the Messenger (صلى الله عليه و سلم), then indeed it is obligatory upon the ‘Ulemaa’ that they clarify these mukhalafaat, (mistakes that oppose the Religion), and that they (the ‘Ulemaa’) should make clear the faults and errors (of these Du‘aat). And whosoever does not clarify this affair, whilst he knows (the true reality of the situation), then indeed he is sinful. Unless a sufficient group has already embarked upon clarifiying the situation. For indeed this affair is ‘Fard Kifaa‘ee’ (a ‘collective obligation’); that if a group of them, (the scholars), establish it then the obligation falls off the rest of them. However, as it relates to the one who clarifies [the mistakes of some of the Du‘aat], if he needs support and help, then it becomes binding upon all [of the scholars] that they should help and support him in it. And whosoever claims that it is not permissible to speak about these individuals [from amongst the Du‘aat] who have established a Mahaj that opposes the Manhaj and ‘the way’ of the Messenger of Allaah (صلى الله عليه و سلم) , whosoever claims this, then indeed he is a Mubtil; one who intends invalidate the ‘ordering of good’, the ‘forbidding of evil’, the clarification of the truth, and cooperation upon righteousness and taqwaa. As for the one who does not intend this (in his statement), then he has indeed blindly followed the one who has (already said and) intended it and has therefore has been deceived by him. Therefore, it is obligatory upon him to return back to the truth and to leave what he is upon by way of him saying that: “it is not permissible to make Inkaar upon those who have erred in the Manhaj or the legislated way of giving Da’wah.” Translator: Ismaa'eel bin Yusuf, Abul-Qayyim Date Published: Tuesday, 12 April 2005 Date Printed: Tuesday, 22 June 2010 at 23:27:57 Printed From: http://www.madeenah.com/article.cfm?id=1070

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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How Ahlus Sunnah refute each other

Jun 22, '10 11:26 PM by Nasrin for everyone

How Ahlus Sunnah refute each other - Shaykh Sa`d ibn `Abdur-Rahmaan Al-Hussayn Reference: http://www.saad-alhusayen.com Category: Contemporary Issues ...and Shaykh `Abdul Muhsin al `Ubaykaan, may Allaah increase him in virtue and success, he is different from those who have already been mentioned by name or by their innovation. Allaah has preferred him with knowledge, actions and calling to Allaah upon Baseerah. I believe him to be from amongst the best of those whom Allaah has made combine between legislated knowledge and action, and allegiance to the country of Tawheed and advice for its rulers, and groups of the students of knowledge continue to travel to him. Rather, the souls of the Hizbees or the Harakiyoon were inclined to him in hopes that they would make him join the ranks of those who revolt against the Jamaa`ah of the Muslims and their ruler, and he almost inclined to them a little. But Allaah made him firm and destroyed their evil suspicions of him, so they dispersed from around him in questionable obstinacy {As if they were (frightened) wild donkeys. Fleeing from a hunter, or a lion, or a beast of prey} [Al Mudathir: 50-51] So their distancing themselves from him, and his distancing himself from them was a great victory in land of the call to Allaah upon the methodology of the Messenger. Allaah made him an unsheathed sword drawn towards the obstinate militants and their offshoots of Takfeer, bombings and all types of trails whether apparent or hidden. Translator`s Note: Notice how the criticism came in a manner so beautiful it is seen as praise while still clarifying the error- an example of the manner in which Ahlus Sunnah refute or clarify errors amongst each other. That Ahlus Sunnah refute the error whoever it is coming from, but they differentiate between individuals of Ahlus Sunnah falling into error and other than them, recognize their virtue and refute accordingly. Notice that you will not hear cries of: "Why is he attacking a Salafi/Sunni/Muslim?" ...from the refuted or those around him except from those who have not fully understood the methodology of Ahlus Sunnah and whose hearts may still be inclined to Hizbiyyah, or that they turn it into a personal issue of him vs. so and so, us vs. them or this group vs. that group etc. If the one refuting from Ahlus Sunnah is in error, then the refuted from Ahlus Sunnah is supported and the one refuting is rectified and rebutted in a manner that is best, if the one refuted from Ahlus Sunnah is in error, then he is grateful that Allaah blessed him with someone to point out his errors and free the people from them, and does not try to turn it into a personal issue as if it is he who is the focal point and not the Da`wah itself, even if he believes himself to be correct. The point being that it is the religion of Allaah that takes the first priority in being cleansed and purified from errors attributed to it no matter who is making them, and that when this is done, people should not think in the partisan manner of names or organizations and keep the religion of Allaah and the truth as the first priority. For more information on how Ahlus Sunnah refute each other, please refer to the following two articles: i) Dealing with those who have Errors ii) Criticizing some of the Du‘aat Translator: Nadir Ahmad, Abu Abdul-Waahid Date Published: Sunday, 07 December 2008 Date Printed: Tuesday, 22 June 2010 at 23:25:49 Printed From: http://www.madeenah.com/article.cfm?id=1264

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Do not Forsake the Truth Fearing the Created

Jun 22, '10 11:16 PM by Nasrin for everyone

Do not Forsake the Truth Fearing the Created - al-‘Allaamah Muhammad ibn al-Wazeer al-Yamaanee Reference: al-‘Awaasim min al-Qawaasim - 1/223 Category: Contemporary Issues The Speech that falsehood cannot enter into, neither from before it or behind it, is the Speech of Allaah in His Glorious Book, and the speech of the one whom the Glorious Book has bared witness that his speech is free of error [i.e the Prophet]. All other speech other than this has error and truth in it, has a core/heart and skin/cover. If the scholars – may Allah be pleased with them – were to forsake defending the truth, fearing what the created would say about them, they would have lost a lot and feared the lowly [i.e. feared mankind the created in contrast to Allaah the Creator]. ... One who sincerely seeks the Face of Allah is not afraid of being criticized for some errors in his speech, nor does he dread people being directed to the falsity of some of his statements. Rather he loves the truth wherever it may come from, and accepts guidance from whoever gifts it to him. Severity while sticking to the truth and advice is more beloved to him than flattery with vile statements. And your friend is the one who tells you the truth, not the one who tells you that you are telling the truth. As mentioned in this illustrious statement of marvelous wisdom: “It is upon you to be with one who warns of things that cause blame and loss of hope in goodness, and beware of one who says: ‘No problem and don’t give up.” Translator: Nadir Ahmad, Abu Abdul-Waahid Date Published: Friday, 18 June 2010 Date Printed: Tuesday, 22 June 2010 at 23:15:09 Printed From: http://www.madeenah.com/article.cfm?id=1275

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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The Root Causes Behind the Excessive Differing between Ahlus-Sunnah

Jun 22, '10 11:05 PM by Nasrin for everyone

The Root Causes Behind the Excessive Differing between Ahlus-Sunnah - Shaykh Ismaa`eel al-`Adawee Reference: The Mannerisms of Differing between Ahlus-Sunnah - revised and introduced by Shaykh `Ubayd al-Jaabiree Category: Methodology I came across a great principle while I was reading a book by al Albaanee dealing with issues where the Ijtihaad of the scholars of Ahlus-Sunnah differs. I wished that the rest of my brothers would join me in benefiting from such beneficial statements, consisting of benefits that are greatly needed in these days of ours, where a lot of differing and splitting is occurring without knowledge or wisdom. I added comments to al-`Alaamah al-Albaanee`s work, may Allaah have mercy upon him, and I called the booklet: “The Mannerisms of Differing between Ahlus-Sunnah”[1] A compilation of what is obligatory upon Ahlus-Sunnah – the people of unity and harmony – to consider when differing occurs between them. I say, and with Allaah alone lies success: At present times, a lot of differing is taking place in many countries, as well as arguments, transgression and the exchange of accusations and criticisms between those who affiliate themselves to the Sunnah and outwardly demonstrate that they are adhering to it. They do so without any correct reasons that would necessitate such behavior. The root causes of this phenomenon usually go back to two main causes: Firstly: The ignorant, different categories of learners, people who have recently started practicing the religion and youth, all of whom prematurely put themselves forward on the podium of calling to the religion of Allaah, involving themselves in intricate matters of knowledge and wanting to lead others like them. A lot of times this is driven by the hidden desire; it is the love of fame, being at the forefront and assuming positions of leadership, which drives them to wage war against everyone who may lower their public reputation, their leadership or invalidate it, they battle whether it is with the truth or falsehood. Adhering to the truth and acting upon it fades away while they battle to attain their benefits and desires, being obstinate with falsehood, as is the case with people of innovations in their reactions with the people of rectification, the Mujadidoon (revivers) of the religion, the scholars who act upon their knowledge. If this takes place, then don`t bother asking after this about the lies that take place about other people`s faults, following up on their mistakes and rejoicing at their propagation. It is an obligation upon the believer to rise above such appalling behavior, the behavior and mannerisms of hypocrites. Secondly: The deep seated ignorance of the causes behind Jarh wa Ta`deel, the ignorance of which errors can be excused and which cannot, and who can be excused and who cannot. In addition to this: Taking general rulings and applying them over specific individuals, without taking into consideration the different conditions of individuals, whether they have knowledge or are ignorant, or other issues included in the conditions and preventatives concerning this affair. I will also add a third cause: It is the ignorance, rather, the deliberate avoidance of the principles of legislated policy, in studying the benefits and harms that are legislatively acknowledged, giving precedence to what deserves precedence, and making secondary what deserves to be secondary. And from the greatest of issues that needs to be given precedence to, is unifying the ranks [of Ahlus-Sunnah], exerting efforts in guiding Allaah`s creation to the truth, repelling harms from them and removing any hardship they are going through in their religion and worldly affairs. There are other reasons that lead to the propagation of this dangerous phenomenon, such as thinking negatively/evil of other people`s actions [while other intentions could be found], extremism and being obstinate to some scholars while suspecting and accusing others. For this reason, I will provide my brothers, may Allaah grant them success in this affair, some extremely beneficial statements by ash Shaykh al `Allaamah Muhammad Naasir ad Deen al Albaanee may Allaah have mercy over him, in his book: “Salaat at Taraweeh”... Footnotes: [1] This booklet will be fully translated in the future as an ebook Inshaa-Allaah. Translator: Nadir Ahmad, Abu Abdul-Waahid Date Published: Thursday, 06 September 2007 Date Printed: Tuesday, 22 June 2010 at 23:03:53 Printed From: http://www.madeenah.com/article.cfm?id=1245

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Refuting Ahlul-Bid'ah is considered as jihaad

Jun 22, '10 10:59 PM by Nasrin for everyone

Refuting Ahlul-Bid'ah is considered as jihaad
*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*
Question: Is the statement of one who says that: "Whoever refutes the Ahlul-Bid'ah is considered a mujaahid in the Path of Allaah" - is this statement correct or not?

Response: Yes. The one who refutes the Ahlul-Bid'ah (people of innovation) is a mujaahid, and there is no doubt about this. Since when Imaam Ahmad ibn Hanbal was told about a man who fasts, and offers salaah, and gives in charity, and performs the i'tikaaf, and does (other) good deeds, and was (then) told about a man who refutes the innovators - implying which of the two was better? He (Imaam Ahmad) said:

((Whoever offers salaah and fasts and gives in charity and performs i'tikaaf, then (all of) this is for himself, and as for he who refutes the innovators, then this is for (the benefit of) the people)).

So there is no doubt that whoever refutes the innovators is better, and the statements of the 'ulamaa. regarding this are many.

Shaykh Ahmad an-Najmee
al-Fataawa al-Jaliyyah 'anil-Manaahij ad-Da'wiyyah - Page 24, Question 29

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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The obligation upon the Muslim Scholars

Jun 22, '10 10:54 PM by Nasrin for everyone

The obligation upon the Muslim Scholars

Question: What is the obligation upon the Muslim scholars with regards to facing the trials and calamities that have befallen the Islaamic world?

Response: From that which there is no doubt about is that sins, and being far removed from the correct Islaamic 'aqeedah (beliefs) – in both sayings and actions – are from the greatest reasons for bringing about crisis and calamities that have befallen the Muslims. Allaah – the Mighty and Majestic – said:

{Whatever of good reaches you, it is from Allaah, and whatever of evil befalls you, it is from yourself}, [Soorah an-Nisaa., Aayah 79]

Allaah – the Most Perfect, the Most High – also said:

{And whatever of misfortune befalls you, it is because of what your hands have earned. Yet He pardons much}, [Soorah ash-Shooraa, Aayah 30]

So Allaah is Most Forgiving and the Most Merciful to His servants, sending to them clear signs and warnings, in order that they may turn back to Him in tawbah (sincere repentance) and that He may forgive them. So when a person turns to Allaah and draws closer to Him by an arm’s length, then Allaah draws closer to him by two arms length. For indeed Allaah – the Most High – loves those of His servants who turn to Him in tawbah (sincere repentance) and is happy with that, whilst He, the Majestic, Most High, remains absolutely self-sufficient of His servants. The obedience of the obedient ones does not benefit Him, nor do the sins of the sinful ones harm Him. Rather, He is Most Kind, Ever Merciful to His servants. And He grants them the ability to do acts of obedience and to leave acts of disobedience. So these crisis and calamities are none other than a warning to His servants, in that they should turn back to Allaah in repentance and obedience, and He informs them of this by way of testing them. Allaah – the Most High – said:

{And certainly We shall test you with something of fear, hunger, loss of wealth, lives and fruit. But give glad tidings to those who have sabr (patience); those who, when afflicted with a calamity, say: Indeed to Allaah we belong, and to Him we shall return. They are those for whom are the salawaat (blessings and forgiveness) from their Lord, and His Mercy, and it is they who are the guided ones}, [Soorah al-Baqarah Aayah 155]

And Allaah – the One free from all defects – said:

{Evil has appeared upon the land and the sea, because of what the hands of men have earned. That Allaah may make them taste a part of that which they have done, in order that they may return to Allaah in repentance}, [Soorah Room, Aayah 41]

And Allaah – the Most High – said:

{And We shall test you by way of evil and good, and to Us you will return}, [Soorah al-Anbiyaa., Aayah 35]

And Allaah – the Most Perfect – said:

{And We tested them with good blessing and evil calamities, in order that they may return to the obedience of Allaah}, [Soorah al-A’raaf, Aayah 168]

And there are many other aayaat with similar meanings.

So the obligation upon the leaders of the Muslims – the Scholars, rulers, and other than them – is to have concern for the various afflictions and calamities that occur, and to remind and admonish the people, and to explain to them what they have fallen into. Also, those in authority – from the Scholars and rulers – should set a good example of righteous conduct, and should discuss the reasons as to why Allaah is angered and gives retribution; and they should seek to cure this with tawbah (repentance), istighfaar (seeking Allaah’s forgiveness) and correcting their affairs. The rest of the Ummah will then follow them in this, since the guidance of the Scholars, and the wisdom of the rulers – and both being correct and upright – has one of the greatest affects with regards to the fulfillment of responsibilities.

The Prophet (sal-Allaahu `alayhe wa sallam) said:

((Each of you is a guardian, and is responsible for those whom he is in charge of. So the ruler is the guardian and is responsible for his subjects; a man is the guardian of his family and is a guardian for those under his care; a woman is a guardian of her husband’s home and is responsible for those under her care; a servant is the guardian of his master’s wealth and is responsible for what is under his care. So each one of you is a guardian for what is under his care. So each one of you is a guardian and is responsible for what he is entrusted with)), [transmitted by al-Bukhaaree (13/100) and Muslim (no. 1829)]

However, when the Muslims become accustomed to sinning and being contented with it, and those who wield authority and power do not try to prevent them, then the anger of Allaah will quickly descend upon the Ummah. And when His anger occurs, and His punishment takes place, then it covers both the sinful and obedient, and the protection of Allaah is sought from this. About this Allaah – the Most High – said:

{And beware of the fitnah (trial and discord) that does not affect in particular only those amongst you who are wrong-doers}, [Soorah al-Anfaal, Aayah 25]

Likwise, the Prophet (sal-Allaahu `alayhe wa sallam) said:

((When the people see an evil, and they do not try to change it, then Allaah will cover them all with punishment from Himself)), [transmitted by at-Tirmidhee (no. 2168), who authenticated it]

Allaah – the Most Perfect – said:

{Indeed Allaah will not change the condition of a people until they change the condition of themselves}, [Soorah ar-Ra’d, Aayah 25]

So the Scholars will be thoroughly questioned infront of Allah with regards to them giving knowledge and guidence to the people, and explaining to them what is correct and what is wrong, and also clarifying the beneficial from the harmful.

So we ask Allah that He favours all the Muslims and grants them the ability to be ability to be obedient to their Lord, and to cling to the guidance of their Prophet Muhammad (sal-Allaahu `alayhe wa sallam), and that He grants their leaders the ability to fulfill their duties, and that He reaches their Scholars the ways of guidance , so that this all may traverse its path and direct the Ummah to it, and that He guides the misguided Muslims and corrects their affairs. Indeed He is the Guardian over this, and the one having power to do this.

Shaykh Ibn Baaz
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah - Volume 4, Pages 134-135, Question No.1

..........
Translated by: Maaz Qureshi

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Who is Abu ‘Abdur Rahman Muhammad ‘Ajaal?

Jun 21, '10 8:55 PM by Nasrin for everyone

Who is Abu ‘Abdur Rahman Muhammad ‘Ajaal? All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah, his family, companions and all those who follow him. Abu ‘Abdur Rahmaan, Muhammad ‘Ajaal, is a caller to Allah in the city of Ottawa, Canada. Unknown to many, well known to the scholars and his local community in Ottawa, he has been giving Da’wah for as far back as I have known. He is a graduate from the faculty of Hadeeth, and has exerted great efforts in the service of calling to the Book of Allaah and the Sunnah of His Messenger, upon the understanding of the righteous predecessors. He is a man of knowledge, wisdom, understanding and humility. His humility and sincerity prevent him from propagating the numerous recommendations that he has received from the scholars, which also prevent him from having his extremely beneficial lectures, classes and sermons from being recorded and propagated over the internet, which is why he is widely unknown to the masses. But it is as Shaykh Saaleh as Suhaymee mentions: ‘One should be keen upon sitting and benefiting from the likes of him by the permission of Allaah.’ As can be seen in Shaykh Saaleh’s recommendation below. He refuses to advertise his recommendations for the lectures and seminars he has in Ottawa, I myself was unaware of his numerous recommendations until recently. They fell into my hands due to some circumstances, and he has not requested that I translate them, I do this of my own accord, so that those who wish to benefit from him may do so. It is truly refreshing to see someone like him in the west. I consulted ash Shaykh al ‘Allaamah al Muhaddith, Shaykh Muhammad ibn ‘Ali ibn Adam of Makkah, the author of the first explanation of Sunan an Nasaa-ee and who is now working on the explanation of Saheeh Muslim. He advised me to translate his recommendations if he has been steadfast upon the methodology of the Salaf; the methodology he was on at the time the recommendations were written. The Shaykh, Muhammad ‘Ajaal, has been steadfast upon calling to the methodology of the Salaf for over fifteen years, in Ottawa and elsewhere. The Salafi community of Ottawa, his students and companions, and others would bear witness to this; that he has been calling to the methodology of the Salaf, establishing classes and seminars, teaching and upbringing the community, and patiently standing against those who oppose the truth, repelling the harm they direct towards him with goodness and patience. Likewise I believe him to be so, and Allah is the One Who holds him to account, and I do not praise anyone over Allaah. [Note of benefit: I do not praise anyone over Allaah means I do not guarantee this will be the same in the future and I know not of what is in his heart – as mentioned by al Ubbee in ad Deebaaj ‘ala Muslim and others.] You can follow his lectures and activities at this site: http://dar-as-sahaba.com The following recommendations speak for themselves; they are but a selected few of what I have seen and have, but these should suffice: Firstly, ash Shaykh, al ‘Allaamah, al Muhaddith, ‘Abdul Muhsin al ‘Abbaad of Maddeenah. In the name of Allaah, the most Merciful, the most Beneficent. All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah. To proceed: Indeed the brother, Muhammad ‘Ali ‘Ajaal al Kanadee, who graduated from the faculty of Hadeeth in the Islaamic Unversity of al Madeenah 1413/1414,is one of the students who attended my classes in the Prophetic Masjid for about two years. What I know and understand about it him during this period is that he is of sound ‘Aqeedah and good direction and deserves to enter Higher Studies in the University of his choice. And Allaah is the granter of success. Written by: ‘Abdul Muhsin al ‘Abbaad. 6/1/1416 Secondly, ash Shaykh al ‘Allaamah, Rabee’ ibn Haadee al Madkhalee. In the name of Allaah, the most Merciful, the most Beneficent. To Whom it May Concern: All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah, his friends, companions and all those who follow him. To proceed: Indeed the brother, Muhammad ‘Ali ‘Ajaal al Kanadee is from amongst the best I have known who have graduated from the faculty of Hadeeth at the Islaamic University of Madeenah, in his righteousness, manners and ‘Aqeedah. I believe him to be so, and Allah is the One Who holds him to account, and I do not praise anyone over Allaah. He has requested a recommendation from me and I have given it to him because he deserves it. May Allaah grant all success to what He loves and is pleased with. Written by: Rabee’ ibn Haadee ibn ‘Umayr al Madkhalee. Lecturer at the Islaamic University of Madeenah. 7/2/1414 H. Thirdly, ash Shaykh al ‘Allaamah Saaleh ibn Sa’d as Suhaymee. All praise is due to Allaah and may the Salaat and Salaam be upon the Messenger of Allaah. To proceed: Indeed the brother, the Shaykh, Muhammad ‘Alee ‘Ajaal, who graduated from the faculty of Hadeeth in the Islaamic University of Madeenah, is one of the students of knowledge who are known to me for steadfastness, good mannerisms, sound methodology and keen upon seeking knowledge. He has exerted good efforts in calling to Allaah the Elevated, upon the methodology of the Salaf as Saaleh. One should be keen upon sitting and benefiting from the likes of him by the permission of Allah. Likewise I believe him to be so, and Allah is the One Who holds him to account, and I do not praise anyone over Allaah. May Allaah grant all success to what He loves and is pleased with, and may the Salaat and Salaam be upon the Messenger of Allaah, his family and companions. Dr. Saaleh ibn Sa’d as Suhaymee. Lecturer at the Islaamic University of Madeenah. Teacher at the Prophetic Masjid of Madeenah. Dateless. Authored by : Nadir Ahmad, Abu Abdul-Waahid Date Published: Monday, 21 June 2010 Date Printed: Monday, 21 June 2010 at 20:54:25 Printed From: http://www.madeenah.com/notes.cfm?id=1016

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Refutation on the one who says "Hizbiyyah is just a mistake".

Jun 18, '10 1:03 PM by Nasrin for everyone

Refutation on the one who says "Hizbiyyah is just a mistake".

---

Question 1

ما قولكم في هذه العبارة : الحزبية ليست بدعة مكفرة ولا بدعة مفسقة إنما هي خطيئة والكل عنده أخطاء ؟

What is your statement regarding this Saying “ Hizbiyyah is not an innovation that takes a person out of Islam, Neither it is an innovation that makes a person faasiq, rather it is just a mistake and everyone has mistakes ? Answer

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه أما بعد

All praises is due to Allaah, may the peace and blessings be upon the Messenger of Allaah and his family and his companions and those who follow his guidance, To Proceed,

هذه المقولة خاطئة , فمن الحزبية ما هو كفر , ومن الحزبية ما هو فسق , فمثلاً

الحزب الإشتراكي الأصل فيه أنه حزب بعثي إشتراكي .
لا تسألوا عن ملتي عن مذهبي *** أنا بعثي إشتراكي عربي *** وإن يسألوا عن مذهبي لم أبح به ... نعم , إلى آخر ما يذكرون

This statement is an incorrect statement, from Hizbiyyah is that which is kufr, from it is that which is Fisq(disobedience), for example; the socialist party, it’s origin is that it is a Ba’thist socalist party. “Don’t ask me about my religion, I am a Ba’thi socalist ‘Arab, and if the ask me about my religion, I will not disclose it….” Yes, till the last of the statement they say.

وما هو معلوم من إلحادهم وكفرهم وبعدهم عن الله سبحانه وتعالى , الأصل في الحزب الإشتراكي الكفر . هناك تفاصيل فيما إذا كان مغفلاً إذا كان لا يدري شيء آخر ... والبعثي وغير ذلك من أحزاب الكفر والإلحاد , فهذا القول قول غير صحيح .

And it is known, their Infidelity, their disbelief and their far distance from Allaah subhanahu wa ta’alaa. The foundation in the socialist party is that it is kufr, however there are exceptions to the individuals who don’t anything about ba’thi and other than the parties of kufr and disbelief. This statement (referring to the question) is incorrect

الأمر الثاني : هناك حزبية مفسقة , وهي ما كانت في أوساط المسلمين سواء كان هذا التحزب من حزب الإخوان المسلمين أو من غيره من الأحزاب التي تنضوي تحته أو التي لها تفرع آخر

The second thing; there is a Hizbiyyah that makes a person disobedient and this (hizbiyyah) is that which is amongst the Muslims, Whether this Hizbiyyah is from the Hizb of the ikhwaanul muslimeen or from other than them from the Ahzaab (plural of hizb- Parties, groups) that come under it(ikhwaanul muslimeen) or that are offshoots from it (ikhwaanul muslimeen)

مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ. وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ فَرِحُونَ

(Allaah says – in translation) “And be not of Al¬Mushrikûn (polytheists, idolaters the disbelievers in the Oneness of Allah). (31) Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.[] (Suratur Room Ayah 31,32)

فهي تفرق , وكيف لا يكون التفرق بدعة وضلالاً وخطأ وانحرافا

It is division, and how is division not an innovation, a misguidance, a mistake and being astray?!!

وقال الله {إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ

And Allaah said (in translation) “Verily, those who divide their religion and break up into sects (all kinds of religious sects)[], you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.” (Suratul An’aam Ayah 159)

والله عز وجل يقول { وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ

And Allaah ‘azza wajal says (in translation) “And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you…”(Suratu Aali ‘Imraan Ayah 103)

فهي مخالفة للنعمة وكفران للنعمة التي أراد الله سبحانه أن تتوفر في المسلمين وأمر, بالاعتصام من أجل تحقيقها

So It is an opposition to the blessings that Allaah subhaanah wanted to be there amongst the Muslims and He commanded to hold fast (together) because of its achievement.

{وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا

(Allaah Said in translation) “And remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith)…” (3.104)

والألفة تكون بالحق وبالسنة , وبالحزبية تكون الفرقة والشحناء والبغضاء والعداوة والتناحر والتنافر وعدم التعاون على البر والتقوى

And the joining (of the hearts) occurs with truth and Sunnah and with Hizbiyyah occurs division, hate, anger, enmity, rivalry, disharmony and not cooperating upon righteousness and piety.

هذا الكلام لا ينبني على دليل , الذي يقوله هذا القائل كلام لا يبني عن دليل بل الأدلة التي سمعتموها والتي غيرها كثير من بابه

This speech (referring to the question) is not built with any proof, the one who is saying this, (it is) a speech that is not built on proof, rather the proofs (are that) which you heard and other than these are many regarding this topic.

كقوله الله عز وجل { وَأَنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدون 

Like the statement of Allaah ‘azza wajal (in translation) “And verily this nation of yours is one nation, and I am your Lord, so keep your duty to Me.”

فالله يقول { أُمَّةً وَاحِدَةً

So Allah is saying “One nation”

ولسان حال الحزبيين يقولون هي أمم وليست أمة واحدة – أمة المسلمين

And the condition of the Hizbis is saying “they are nations not one nation – the nation of the muslims.

على كلٍ , هذا القول باطل , تهدمه الأدلة , متنافر مع أصول السلف , ومتنافر كذلك مع أدلة الكتاب والسنة جملة وتفصيلا

Anyway, this statement (referring to the question) is a false statement that destroys the proofs, (and is) not in accordance with the fundamentals of the Salaf, also not in accordance with the proofs from the Kitaab and the Sunnah totally.
Taken from the tape "Questions from the people of Kuwait" by Ash Sheikh Yahyaa Al Hajoorii Hafidhahullah - Question 1" Source. http://www.sh-yahia.net/show_sound_506.htmlhttp://sahab.net/forums/showthread.php?t=379095
Translated by Abul Hasan As Sumaali 

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Part Two From The Manhaj of Boycotting the People of Bida’

Jun 17, '10 8:30 AM by Nasrin for everyone

Part Two From The Manhaj of Boycotting the People of Bida’

from Following the Sunnah's Weblog by FollowingtheSunnah

Part Two
From the Manhaj of the Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the
People of Bida’
Translated by
Abbas Abu Yahya
Making (Hajr) Boycotting the Ahl-ul-Bida’
The Questioner: Regarding what is connected to boycotting the Mubtadi’ (person of Bida’) O Shaykh.
The Shaykh: Go ahead.
Questioner: What appears from what I heard is that you have a regard for the benefit of the Mubtadi’himself.
The Shaykh: Yes.
Questioner: And you do not reject the principle of boycotting?
The Shaykh: I do not deny the principle of Hajr, this is obligatory, this Hajr is. .
Questioner: O Shaykh as you notice we see the opinion of the impermissibility of the Hajr of theMubtadi’ – we take into consideration the benefit for this Mubtadi’.  Do we not see the general benefit for those who might become misguided due his effecting them, then there’s another thing…
The Shaykh: Leave the other issue until we’ve looked into the first issue.  This issue in reality my brother, from a practical view needs precise knowledge and precise practical action, so just now you gave an example of a scholar who mixes with a Mubtadi’ and the general people think that there is good in this Mubtadi’, do you view this scholar as one who flatters people?
Questioner: No.
The Shaykh: Okay, so if you view the opposite of this, as I hoped then it is possible for me to say, that you hold the opinion, that this scholar criticizes them for this Bida’ [they practice], he advises them, and he admonishes them.  So if this is the case, then from where will the danger come to the general people when they hear him, when he advises them and reminds them etc.
Questioner: Yes.
The Shaykh: So this danger which you notice and indicate towards is regarding the one who flatters people and not regarding the one who criticizes the Bida’, this is also better, so there is a difference between one scholar and another scholar.
Questioner: May Allaah reward you with good.
The Shaykh: I mean, in other words, the one who goes along with them and remains quiet about their Bida’ and their misguidance and is over-looking, then we criticize this and it is necessary to make it clear.
[Taken from http://www.sahab.net/forums/showthread.php?t=363847 &http://www.salafishare.com/arabic/23...IYY/GDYCYZI.rm
Or  http://www.salafishare.com/arabic/23...5K/C3ZRFNI.mp3]
Popout

Original audio source (C3ZRFNI.mp3)

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Original audio source (C3ZRFNI.mp3)

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Learning Qur’aan and Tajweed from the people of innovation

Jun 15, '10 9:22 AM by Nasrin for everyone

Qn55:  What is your opinion regarding one taking lessons of Tajweed and Arabic language from a non-Salafee whose condition is unclear, but whose mistakes we keep away from? So is there a difference of opinion amongst the scholars regarding this issue?

Ans.55: O my daughter, studying from the people of innovations is very dangerous. First, I advise you and every Muslim that it is obligatory upon all of us to keep away from the gatherings of the people of innovation and desire; we must not take knowledge from them since they cannot be trusted since they are the enemies of the Sunnah; likewise if they have little knowledge of the Sunnah, then it is not permissible to study under them because it is feared that they will instil their doubts in you. Secondly, whoever is firm on the Sunnah and strong in his knowledge but needs a science or knowledge that he can only find amongst the people of bid’ah (innovation), then there is nothing wrong for this person to take that knowledge from those people with the condition that he doesn’t accept their mistakes but instead points them out. So for the newcomer to the Sunnah, it is not permissible to take knowledge from the people of innovation.

• Speaker: Shaykh Ubayd al-Jabri
• Title: Learning Qur’aan and Tajweed from the people of innovation
• Album: Audio Fatawa
• Track: 1/1
• Copyright: www.miraath.net
• Length: 7:45 minutes (7.09 MB)
• Format: MP3 Stereo 44kHz 128Kbps (CBR)

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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studying 'Arabic, Tajweed, or Medicine from the people of innovation.

Jun 14, '10 10:46 PM by Nasrin for everyone

Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm al-Quraa University, is asked about the permissibility of studying 'Arabic, Tajweed, or Medicine from the people of innovation.

QUESTION

Is it permissible to study the Arabic language, Tajweed, or other sciences, like Medicine [1], from people of innovation?

ANSWER by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah

If an instructor who has a proper, pure 'aqeedah is available to teach a certain branch of knowledge or field of study that he is qualified in, then knowledge must not be taken from other than him.

If such a person is not found, then the knowledge can be taken from anyone who possesses it, while being aware and guarding oneself against the errors of the one who does not have the correct 'aqeedah (ie. the people of innovation).

For if you were to study the 'Arabic language from someone who explains away the Attributes of Allaah, then he may give you an example of a verse (from the Qur'aan to explain a grammar point), and then explain away one of Allaah's Attributes.

For this reason, it is necessary to choose the best and most suitable teacher, and if he is not available, then we choose the next best after him, etc. This is from what the Salaf taught us about this affair (seeking knowledge) being Deen (Religion), so look to whom you take your Deen from!

FOOTNOTES

[1] The questioner asked about CPR specifically, however since CPR is one specific type of medical knowledge, we generalized the question to include all fields of medical study, rather than making the question specific to CPR.

SOURCE

This was translated exclusively for www.bakkah.net from a handwritten answer provided by Shaykh Wasee Allaah, file no. AAWA007, dated 1423/6/24.

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Are Salafis quiet about Palestine and hard on innovation?

Jun 14, '10 12:41 PM by Nasrin for everyone

The following is a summary translation taken from

http://www.sahab. net/forums/ showthread. php?t=364289


Sheikh Ibrahim Ruhaylee was asked

Q: Some of the people say that you all are extremely hard when the different groups are mentioned but when the killing of Muslims are mentioned your tongues pass over this issue in a gentle way, so how do we respond to this?

Sheikh Ibrahim: Firstly, we have mentioned many times to you, that the people of theSunnah advise the people and make clear to the people their religion.

And Ahlus Sunnah, those who adhere to the Sunnah, we ask Allah that He makes us and you from them; they have deep concern and protectiveness about their religion and their Aqeedah and they have deep concern and protectiveness about the blood of the Muslims.

By Allah, you will not find any Muslim despite whatever shortcomings he may have, you will not find any Muslim except that he will become angry over the killing of Muslims and he will be affected by the killing of Muslims.

Therefore the claim that Ahlus Sunnah does not become angry nor come to the aid of their brothers is not correct.

But Ahlus Sunnah handles the affair with the proper treatment and not by instigating the people. It is not from concern over the blood of the Muslims, that when we hear the news of the Muslims blood being spilled that we climb the pulpit and go into convulsions in front of the people and say, We have been patient, now what are we going to do? What have we put forth; and so by this he stirs up the people.

Is this from advice to the Muslims? What is it that he desires from this uproar? What does he desire from this uproar when he is in a Masjid where the majority of the people are from the common people who do not have any strength or might to do act upon his speech?

I swear by Allah the Muslims will not benefit from this speech rather it only stirs up trials and tribulations.  

To be continued inshaAllah

Translated by Rasheed B

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Ten Points of Advice for the Newly Practicing

Jun 11, '10 9:56 AM by Nasrin for everyone

SubulasSalaam.com - Ten Points of Advice for the Newly Practicing

Reference: sahab.net

Author: Shaykh 'Alee al Haddaadee

Topic: Contemporary Issues

As Salaamu 'Alaykum wa Rahmatullaahi wa Barakaatahu, to proceed:
Congratulations on being granted the great success of repenting to Allah and returning to Him, for indeed this is truly a great blessing, a great gift that few are given, and a lot are prohibited from. I ask Allaah that He allows all of us return to Him in repentance and dependence.
My noble brother, the well known contemporary term ‘Iltizaam’ [adherence to/ practice of the Sunnah] is not known from the Book of Allaah, the Sunnah, or the statements of the Salaf. This is why instead of using it, I will use the legislated term [i.e. guidance] which is more suitable as well as having a better meaning.
Indeed being guided to uprightness with its understanding today - that a person who was deficient in the rights of his Lord, a person who was neglectful of a lot of obligations, one who used to practice a lot of evil and sinning; such as shaving his beard, allowing his garments to drop lower than his ankles, smoking, listening to music, forsaking the prayer in congregation and maybe even forsaking prayers altogether or just some prayers. So when he ‘Ilatazam’ – adheres/practices, he shortens his garments, grows his beard, prays in congregation and prays the Sunnah prayers and accompanies those who are on this same path.
There is no doubt that being granted success to follow the prophetic guidance in clothing and conduct and preserving the prayer are from the greatest of blessings from our Lord to His servant, however;
There are some affairs of tremendous importance that a lot of people are heedless of, this is why I will take this opportunity to draw your attention to them, so that your uprightness is upon what your Lord loves and is pleased with.

1. Uprightness must be upon what Allah ordered His servants as He the Elevated said:

   {So be upright as you were ordered}

   Based upon this, you must have knowledge of what Allaah and His Messenger - صلى الله عليه وسلم - ordered you with so that you may be steadfast upon that. This means that you must study your religion and gain knowledge its rulings: “Whoever Allah wants good for, He would grant him knowledge and understanding of His religion.”
2. The greatest affair that Allah has obligated upon you is monotheism, that you single him out with all forms of worship, such as Du’aa, Isti’aadha, Istighaathah, Rajaa, Tawakkul, Dhabh, Nadhr and other forms of worship whether they are physical or spiritual, whether they are actions or speech.Monotheism has a lot of branches, so it is imperative that you give it a lot of attention by learning and understanding it. One of the best books authored concerning Monotheism isKitaab at Tawheed by Shaykhul Islaam Muhammad ibn ‘Abdul Wahhaab, may Allaah have mercy upon him.
   The greatest thing that Allah has prohibited you from, is associating partners with Him, by presenting some worship to other than Him. Whoever presents worship to other than Allah, whether it be a king, messenger or others lesser than them, this person would be removed from the fold of Islam, and whoever meets his Lord in such a state would have met Him with the greatest of sins that would never be forgiven, and from Allah alone do we seek refuge.
   

   {Indeed Allah does not forgive that partners are be set up with Him (in worship), but He forgives other than that (anything else) to whom He wills.}

3. Know that Shirk continues to be wide spread in Muslim countries due to the lack of caution against it, and the great numbers of callers towards it, and those who spread it, and with Allah is assistance sought.
4. Remember that this Ummah will split into seventy three sects, all in the hell fire except one, as was authentically reported from the Prophet - صلى الله عليه وسلم -. So be keen on being with the saved sect, and know that all sects claim to be the saved one, and all of them use verses from the Quran as evidence for their group. But the true saved sect is the one that adheres to the Qur-aan, the Sunnah and the methodology of the Sahabah may Allaah be pleased with them. This is because the Prophet - صلى الله عليه وسلم - described the saved sect as “those who are upon what I and my companions are upon.” So this is the gauge that would clear up the anguish of confusion and uncertainty for you with regards to the different opposing views.
5. You will hear some practicing youth criticizing the rulers, busying themselves with their faults and turning people against them, especially the Saudi rulers – may Allah grant them success. Know that this is evil, and leads to detrimental consequences. There are a lot of statements from the Prophet, the sayings of the Sahabah, the righteous predecessors and Rabaanee scholars about this; amongst them, the noble Shaykh ‘Abdul ‘Azeez ibn baz and Shaykh Muhammad ibn Saaleh al ‘Uthaymeen and many others.
6. You will hear some practicing youth criticizing the major scholars…6 to 10 to be added shortly Inshaa Allah.

Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

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Part One – From the Manhaj of Boycotting the People of Bida’

Jun 10, '10 10:47 AM by Nasrin for everyone

Part One – From the Manhaj of Boycotting the People of Bida’

Part One
From the Manhaj of the Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the
People of Bida’
Translated by
Abbas Abu Yahya
The Issue of giving Advice before Spreading a Refutation
Shaykh Albaani was asked:
‘What branches off from this[previous question: mentioning the good deeds of an individual while refuting him] is the statement of some of the people or more correctly should I say, the condition set by some of the people who say that in the case of refutations it’s necessary before it being printed, that a copy is sent to the one being refuted so that they can look into it.  They say that this is from theManhaj of the Salaf?’
Shaykh Albaani answers:
‘This is not a condition, however if it’s easy to do, and it is hoped from this practice to bring that person closer without making the case well-known between the people, then there is no doubt that this matter is good.
As for firstly making it a condition, and then secondly making it a general condition then this is not at all from wisdom in any circumstances.
The people, as you all know, are of different natures, like the natures of gold and silver.  So the one whom you know from him that he is with us on the path and methodology and that he would accept the advice, wherein you can at least write to him without making his mistake public as you see it, then this is good.
However, this is not a condition, even if this was a condition it’s not a possible matter, where can you get that person’s address? How can you contact him? Then, will you get a response from him or not? These are matters which are absolutely speculative.. . . . implementing this condition is very difficult, that is why this point is not conditional.’
[Taken from the cassette entitled: ‘al-Muwwazanaat Fee Naqd’ Side A from the ‘Silsilah al-Huda wa Noor’ No.638]

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