 | What is a Salafi and What is Salafism? | by Nissho for everyone |
What is a Salafi and What is Salafism?
The reader will notice that the word "Wahhabi" is always indented with quotation marks here at TheWahhabiMyth.com. Those who are labelled with this word do not themselves use this term, as it is used as a means of belittlement. The reasons for the rejection of this term are clearly outlined throughout this book. The correct way of referring to them is by terming them Salafis, as they are those who adhere to the way of the Salaf - the Prophet Muhammad (mayAllah raise his rank and grant him peace) and his companions.
Following the way of the Salaf is the way which has been legislated in the Quran and Sunnah, the very sources of Islam. The Prophet (may Allah raise his rank and grant him peace) said to his daughter Fatimah: "Indeed, I am for you a blessed Salaf."
When asked about which was the correct and acceptable way of understanding Islam, the Prophet (may Allah raise his rank and grant him peace) replied by saying: "That which I and my companions are upon."
Similarly, Allah says in the Quran that He is pleased with the companions "and also those who follow them exactly (in faith)."
As such, He said regarding the Prophet (may Allah raise his rank and grant him security) and his companions:
"So if they believe as you (i.e. the Salaf) believe, they are indeed rightly guided."
All of the orthodox scholars of Islam followed the way of the Salaf in understanding religion. Early scholars such as Imam al-Awzaa'ee, who died 157 years after the Prophet's emigration to Medina, said: "Be patient upon the Sunnah, and stop where the people (i.e. the Salaf) stopped, and say what they said, and refrain from what they refrained from, and follow the path of your righteous Salaf; for verily, sufficient for you is what was sufficient for them."
Today, one of the famous Sunni schools of jurisprudence is named after a scholar named Abu Haneefah. Millions of Muslims all over the world ascribe themselves to his school of jurisprudence; those who the media would term "mainstream" Muslims. Regarding adherence to the Salafi methodology, he said, "Adhere to the narrations and way of the Salaf, and beware of newly invented matters (in religion), for all of it is innovation."
The orthodox scholars who came after these early generations also followed the understanding of the Salaf in religious matters. Imam ath-Thahabi said: "It is authentically related from ad-Daraqutni (a scholar from approximately 1,000 years ago) that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetoric). I (adh-Thahabee) say: The man never entered into ’ilmul-kalaam, nor did he enter into argumentation
(i.e. philosophy), he did not delve into that. Rather, he was Salafee (a follower of the Salaf)."
(i.e. philosophy), he did not delve into that. Rather, he was Salafee (a follower of the Salaf)."The present day scholars who stick to the mainstream understanding of Islam also ascribe themselves to the way of the Salaf. Shaykh Saalih al-Fawzaan is considered to be one of the most knowledgeable of scholars alive today. Regarding Salafism, he made the following remark: "It is not a party from amongst the various parties… Hence Salafism is a group of people who are upon the way of the Salaf, upon what the Messenger (may Allah raise his rank and grant him peace) and his Companions were upon; and it is not a party from amongst the contemporary groups present today."
The media claim that Salafis/"Wahhabis" believe that all those who do not follow their form of Islam are heathens"
is a tall tale. Salafis believe that those Muslims who do not follow the understanding of the Salaf are not adhering to these and other clear texts. As such, they do not fall under the above-mentioned Quranic verse as being "rightly guided." Salafis distinguish between those who fall into religious innovation and those who fall into disbelief.
is a tall tale. Salafis believe that those Muslims who do not follow the understanding of the Salaf are not adhering to these and other clear texts. As such, they do not fall under the above-mentioned Quranic verse as being "rightly guided." Salafis distinguish between those who fall into religious innovation and those who fall into disbelief.When considering the proofs which are contained within the Quran and Sunnah and the statements of all the orthodox scholars of Islam from the earliest generations to the present time, it becomes obvious that it is a great blunder for the media to refer to Salafism as being a new movement called"Wahhabism" which came about only two centuries ago during the time of Muhammad Ibn Abdul-Wahhab in Saudi Arabia.
"So after the truth, what else can there be, save error?" [Quran 10:32]
- abridged from the book: The 'Wahhabi' Myth
al-Bukhaaree (no. 2652) Saheeh Sunan at-Tirmidhee (3/54) Quran 9:100 Quran 2:137 al-Hujjah (6/A-B) of Ismail Abu Fadhl Sawnul-Mantaq wal-Kalaam (p. 32) of As-Suyuti This statement does not come from the standpoint of being narrow-minded. On the contrary, any open minded individual will research the authenticity of any claim that something constitutes revelation fromthe Creator. If this claim is found to be true and its texts require the person to submit to its decrees, it would not be from wisdom to then proceed to search for contradicting knowledge that leads to uncertainty. Most philosophers would not try to claim that philosophy leads to certain knowledge. For that reason, you will find some philosophers looking at objects and discussing whether or not they are actually in existence.Philosophizing and leaving the texts and understanding of the Salaf is what leads groups like al-Qaeda to establish new methodologies in religion. Consequently, conjecture is something which is censured in Islam.
"They follow nothing but conjecture; and verily, conjecture avails nothing against the truth."[53:28]
Siyar A'laamun-Nubalaa' (16/457) of Ath-Thahabi Refer to the cassette, "at-Tahdheer min al-Bid'ah", second cassette, delivered as a lecture in Hawtah Sadeer (Saudi Arabia). Saudi Time Bomb? Analysis: Wahhabism, PBS Frontline (Nov. 15, 2001) | Does the Creed of 'Wahhabism' Differ From That of Orthodox Islam? | by Nissho for everyone |
Does the Creed of 'Wahhabism' Differ From That of Orthodox Islam?
Salafism/"Wahhabism" is continually portrayed in the media as being a foreign, unsound creed that is based upon irrational precepts which contradict common sense. We are led to believe that Salafism is an erroneous creed which leads to extremism and terrorism. We are told that Salafism is unsuitable for these times, and that it differs from "mainstream" Islam.As such, we are led to believe that it is not genuinely Islamic in its nature.
We are told that Salafism is unsuitable for these times, and that it differs from "mainstream" Islam.As such, we are led to believe that it is not genuinely Islamic in its nature.This situation is compounded by the fact that those journalists who had only heard about Islam prior to September 11 have now suddenly become experts in religion and are writing newspaper articles about Islam and Salafism. Their major claim which is repeatedly mentioned is that Osama Bin Laden is a "Wahhabi", only because he was born in Saudi Arabia. This one-dimensional viewpoint overlooks the fact that not everyone who lives in Saudi Arabia is Salafi ("Wahhabi") in belief and methodology, just as not everyone who lives in England is a member of the Anglican Church.
This one-dimensional viewpoint overlooks the fact that not everyone who lives in Saudi Arabia is Salafi ("Wahhabi") in belief and methodology, just as not everyone who lives in England is a member of the Anglican Church.Therefore, the reader is invited to examine the main beliefs of the "Wahhabi"/Salafi creed for themselves, and to carefully consider whether the depiction of the Salafi creed they have been given is an accurate one or not. Are the fundamental beliefs of a Salafi Muslim contradictory to mainstream Islam, or do they in actuality represent and defend the true conventional beliefs of the Prophet Muhammad (may Allah raise his rank and grant him peace)? Are these beliefs something illogical, extreme and unsuitable for these times, or do they in actuality appeal profoundly to mankind's natural instinct on a universal basis?
In order to come to an accurate understanding of the world-view of "Wahhabism", it is necessary to examine the crux of the orthodox "Wahhabi" creed…
- abridged from the book: The 'Wahhabi' Myth
The British tabloid The Mirror described Salafism as a "fundamentalist sect favoured by extremist supporters of Bin Laden." From: Hijacker has Bin Laden Links, The Mirror, August 31, 2002. Sky News reported that Salafism "is not the mainstream Islamic view." From: Salafi's (sic) Links To Terror, Sky News, August 30, 2002. When reporting about Osama Bin Laden, the media repeatedly write or mention the words "Saudi born Bin Laden." This is not a universal procedure that is followed for other figures, which makes one wonder what the intent is behind this practice. Surely, it would be more appropriate and relevant to current affairs to say, "the Saudi exiled Bin Laden" instead, as he has been stripped of his Saudi citizenship. | Two Types of Da’wah - and what a Gap between them! | by Nissho for everyone |
Two Types of Da’wah - and what a Gap between them!
Ash-Shaykh Aboo `Uthmaan Muhammad bin `Uthmaan al-`Anjaree
Translated by Aboo Sufyaan ‘Uthmaan Beecher
And His saying, Exalted is He:
“But they have broken their religion into sects, each group rejoicing in what it has.” [6]
- Ad-Da’wah ash-Sharee’ah criticizes by sincere advice, by eloquence and wisdom and handsome admonition, complying with the principles of the Sharee’ah.
Ad-Da’wah as-Siyaasiyyah criticizes by open demonstrations, sit-ins and strikes, and through rousing the (people in the) street under the pretense of islaah (rectification) .
- Ad-Da’wah ash-Sharee’ah is concerned with the guidance of mankind to obedience to Allaah and adherence to His law(shar ‘).
Ad-Da’wah as-Siyaasiyyah is concerned with the achievement of appeasing the people through success in elections, and then exerting pressure on the government to meet their partisan demands, the most important of which is their reaching power (in the government).
- Ad-Da’wah ash-Sharee’ah looks to the Muslim for what is apparent, and that verily he is from among the Muslims, and you address him with the name of Islaam.
Ad-Da’wah as-Siyaasiyyah looks to the Muslim for what is of benefit to the party (hizb) and the organization, so perhaps this is often the cause of their saying: “so and so is a secularist”, “so and so is a liberal”, “un-islaamic” , and so on.
- Ad-Da’wah ash-Sharee’ah, its leaders are the `Ulamaa ar-Rabbaaniyoon [7] recognized for their leadership and protection [of the Ummah], like : al-`Allaamah Muhammad Naasiruddeen al-Albaanee, al-`Allaamah `Abdul-`Azeez bin Baaz and al-`Allaamah Muhammad bin Saalih al-’Uthaymeen – may Allaah have mercy upon them all -, so verily from them was an effect on hearts of the common Muslims and the students of knowledge…….Continued….>>>
6] Sooratul-Mu’ minoon (23):53
[7] [TN]: Those scholars known for their cultivating the people upon the correct belief, methodology and understanding of the Deen. salaf.com
Ash-Shaykh Aboo `Uthmaan Muhammad bin `Uthmaan al-`Anjaree
Translated by Aboo Sufyaan ‘Uthmaan Beecher
And His saying, Exalted is He:
“But they have broken their religion into sects, each group rejoicing in what it has.” [6]
- Ad-Da’wah ash-Sharee’ah criticizes by sincere advice, by eloquence and wisdom and handsome admonition, complying with the principles of the Sharee’ah.
Ad-Da’wah as-Siyaasiyyah criticizes by open demonstrations, sit-ins and strikes, and through rousing the (people in the) street under the pretense of islaah (rectification) .
- Ad-Da’wah ash-Sharee’ah is concerned with the guidance of mankind to obedience to Allaah and adherence to His law(shar ‘).
Ad-Da’wah as-Siyaasiyyah is concerned with the achievement of appeasing the people through success in elections, and then exerting pressure on the government to meet their partisan demands, the most important of which is their reaching power (in the government).
- Ad-Da’wah ash-Sharee’ah looks to the Muslim for what is apparent, and that verily he is from among the Muslims, and you address him with the name of Islaam.
Ad-Da’wah as-Siyaasiyyah looks to the Muslim for what is of benefit to the party (hizb) and the organization, so perhaps this is often the cause of their saying: “so and so is a secularist”, “so and so is a liberal”, “un-islaamic” , and so on.
- Ad-Da’wah ash-Sharee’ah, its leaders are the `Ulamaa ar-Rabbaaniyoon [7] recognized for their leadership and protection [of the Ummah], like : al-`Allaamah Muhammad Naasiruddeen al-Albaanee, al-`Allaamah `Abdul-`Azeez bin Baaz and al-`Allaamah Muhammad bin Saalih al-’Uthaymeen – may Allaah have mercy upon them all -, so verily from them was an effect on hearts of the common Muslims and the students of knowledge…….Continued….>>>
6] Sooratul-Mu’ minoon (23):53
[7] [TN]: Those scholars known for their cultivating the people upon the correct belief, methodology and understanding of the Deen. salaf.com
| Bad manners in inviting others to Islaam | by Nissho for everyone |
Bad manners in inviting others to Islaam
Question: I love inviting (others) to Islaam and am very enthusiastic about it, however, I don't have (a) good approach (manners), so is it sufficient for me to select an audio tape of one of the Scholars and (or) the callers to Islaam and gift it to my relatives and the general Muslims?
Response: Yes, an audio tape; So long as it is from a known Scholar with a sound 'aqeedah and deep knowledge. If you gifted it to your brothers then you have done well; And for you is a reward equivalent to his, as the Prophet (sal-Allaahu 'alayhe wa sallam) said:
((Whoever guides (another) to that which is good, then for him is the reward equivalent to the reward of the action of the guided one)), transmitted by Imaam Muslim in his Saheeh [from the hadeeth of Abu Mas'ood al-Ansaaree, ref.4876]
As for you, then there is no harm in you speaking in accordance with that which you know of the truth with good manners. For example, encouraging the people to pray in congregation, paying the zakaah, and warning them against backbiting and slandering, disobedience towards the parents, the severing of ties of the womb and (all) that which Allaah has prohibited from the shameless actions because these matters and their like are known to the Muslims from the Scholars and other than them.
Shaykh Ibn Baaz
ad-Durar an-Naadhirah fil-Fataawa al-Mu'aasirah - Page 670-671
ad-Da'wah 1562 - Jumaada al-Oolaa 1416
Question: I love inviting (others) to Islaam and am very enthusiastic about it, however, I don't have (a) good approach (manners), so is it sufficient for me to select an audio tape of one of the Scholars and (or) the callers to Islaam and gift it to my relatives and the general Muslims?
Response: Yes, an audio tape; So long as it is from a known Scholar with a sound 'aqeedah and deep knowledge. If you gifted it to your brothers then you have done well; And for you is a reward equivalent to his, as the Prophet (sal-Allaahu 'alayhe wa sallam) said:
((Whoever guides (another) to that which is good, then for him is the reward equivalent to the reward of the action of the guided one)), transmitted by Imaam Muslim in his Saheeh [from the hadeeth of Abu Mas'ood al-Ansaaree, ref.4876]
As for you, then there is no harm in you speaking in accordance with that which you know of the truth with good manners. For example, encouraging the people to pray in congregation, paying the zakaah, and warning them against backbiting and slandering, disobedience towards the parents, the severing of ties of the womb and (all) that which Allaah has prohibited from the shameless actions because these matters and their like are known to the Muslims from the Scholars and other than them.
Shaykh Ibn Baaz
ad-Durar an-Naadhirah fil-Fataawa al-Mu'aasirah - Page 670-671
ad-Da'wah 1562 - Jumaada al-Oolaa 1416
| Biography of Shaikh Hasan Ibn Abdul-Wahhab Al-Banna [Pt.1] | by Nissho for everyone |
Biography of Shaikh Hasan Ibn Abdul-Wahhab Al-Banna [Pt.1]
Translated by
Abu Az-Zubayr Shadeed Muhammad
This is a brief biography of our brother for the pleasure of Allah and your grandfather in age, Sheikh Hassan Abdul Wahab Marzuq Al Banna and the various scholastic and academic stages which he has traversed by the permission of Allah.
He was born in Cairo (which is the capitol of Egypt) on the 22nd of October in the year 1925. He has four boys and girls and by the bounty of Allah, all of them are upon the authentic creed and minhaj of Ahlus Sunnah wal Jama'ah. They are all married and have children.
The objective of this biography is to highlight some of the various stages which the Sheikh has traversed during his time in giving da'wah to the religion of Allah. As well as highlight some of the scholars he has met and studied under from the virtuous and sincere scholars of Ahlus Sunnah wal Jama'ah. Those who, their mention should be valued and revered and should act as an incentive for the youth and the elders to hold tightly to their way and methodology. Those who Allah mentioned to His Messenger (Sallahu alaihi wa salam) in the Qur'an:
"And keep yourself patient with those who call on their Lord morning and afternoon seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of this world, and obey not him whose heart We have made heedless of our remembrance and who follows his own lusts and whose deeds have been lost."
The sheikh was raised in a Muslim household who observed closely the pillars of Islam. His father, who was the noble Sheikh Abdul Wahab Marzuq Al Banna (may Allah have mercy on him) was initially upon the aqeedah and minhaj of the Ash'Ariyah, then Allah guided him to the correct and unadulterated aqeedah and minhaj of the Salafus Salih (i.e. pious predecessors), and by the permission of Allah, this is what he died upon (may Allah have mercy on him). Then Allah favored my brother, the noble Sheikh Muhammad Abdul Wahab Al Banna with an opportunity to work at the Ministry of Endowments in Egypt and by the permission of Allah, he was able to establish a committee called Jama'ah tul Ansar As Sunnah Al Muhamadiyah. The president of this group was none other than the noble Sheikh Muhammad Hammad Al Faqee. At this time, this was the only group in the country of Egypt who were calling to the Aqeedah of Ahlus Sunnah wal Jama'ah. Hence, they used to call the people to Tawheed (i.e. Mon otheism) with all of its aspects, and to purify their worship from all forms of shirk (i.e. Idolatry).
However, there were also various deviant groups in Egypt, at that time. At the forefront of them was the Ikhwanul Muslimeen. All of them opposed Jama’tul Ansar As Sunnah Al Muhamadiyah, in their holding fast to the minhaj of Ahlus Sunnah wal Jama'ah. The opposition to these noble brothers and in some instances it even reached the level of animosity and hatred, all because of the minhaj and aqeedah of Ahlus Sunnah wal Jama'ah. However, Allah gave my noble brother Muhammad Al Banna success and we aided these brothers, along with the help of another special and virtuous brother who was a colleague of his at his job, the noble Sheikh Muhammad Sadiq. Ironically, neither of these two knew about Salafiyah prior to this, but Sheikh Muhammad Sadiq had a very unyielding love for knowledge, he was also a very proficient poet.
They were both in search of a group who were upon the puristic teachings of the Minhaj and Aqeedah of Ahlus Sunnah wal Jama'ah. Subsequently, they visited a particular group of individuals who were apparently upon the Qur'an and the Sunnah of Muhammad. This group apparently professed to be upon the Qur'an and Sunnah. They also professed to wage war against the people of bid'ah, but in reality they were upon the methodology of the Ash'ariyah, who distort and pervert the attributes of Allah, calling to it and spreading it amongst the people. When my brother and his companion recognized this they came across a book, authored by Muhammad Ahmad Abdus Salaam Ash Shuqayri, who was from the scholars of Ahlus Sunnah wal Jama'ah, called Al Qawl Jalee Fee Tawasul Bin Nabi Wal Walee and the book Adab Qiratul Qur'an Ala Mayit. So they contacted the Sheikh, visited him and became very well acquainted with him. He introduced them to Jama'ahtul Ansar As Sunnah Al Muhamadiyah who had a sm all place adjacent to the villa of A'bideen. However, the people around them were not too fond of them or what they were propagating about Tawheed, mainly because the Haqq was in total opposition to their Aqeedah.
They were few in number, but when my brother and his companion went to visit these brothers they were pleased with what they saw, just as my brother and his companion were pleased with what they saw, heard and witnessed of the lectures being presented about Tawheed, which was given by Sheikh Abdul Aziz Ibn Rashid At Tamimi An Najd from the scholars of those who ascribe themselves to Salafiyah. He was living in Egypt at the time and has many well known compilations, as well his brother for the sake of Allah, Abdullah Ibn Yabis An Najdi from the Salafi scholars. So my brother and his companion met with Sheikh Muhammad Hammad Al Faqee. They were ecstatic to meet him and they found, by meeting him, what they were looking for, which was clarification of the correct religion and the most important affairs which was the Aqeedah and Minhaj of Ahlus Sunnah Wal Jama'ah.
They began to learn the books and references which the scholars refer to. One of the most influential scholars from whom they learned was Muhammad Munayir Ad Damashqi. The moment they began to learn the Aqeedah and Minhaj of Ahlus Sunnah, they increased in their diligence and desire to learn more. They attended all the lectures of Muhammad Haamad Al Faqee who frequently traveled to the Kingdom of Saudi Arabia and was beloved to His Eminence, the King Abdul Aziz ibn Sa'ud (Rahimahullah). The Sheikh had a well known reputation with the scholars there and a close connection with them. They used to make him responsible for reviewing certain books relating to Tawheed and Sunnah and publishing them by the way of his publishing company in the city of A'bideen in Cairo. He would review them, publish them, and send them back to Saudi Arabia. Soon after, my brother and his companion began to call to the religion of Allah all throughout Egypt. Traveling throughout the local cities g iving da'wah to the religion of Allah and in the process of this, there love, brotherhood, and companionship increased, for the sake of Allah.
My brother also directed his attention towards our family, guiding, teaching and educating them. He began with my father (may Allah have mercy on him) advising him to hold tightly to the Aqeedah of Ahlus Sunnah wal Jama'ah. My father, who had obtained a bachelors degree from Al-Azhar University, did not know any Aqeedah except that of the Ash'ariyah, in spite of his knowledge of other aspects of the religion. He didn't initially agree with or accept the call to the Aqeedah of As-Sunnah from my brother so he took him to my grandfather who was from the major scholars in Al-Azhar, but he was also of the Ashari methodology. And all praise is for Allah, Allah guided my grandfather to the correct Tawheed and Minhaj and he began to weep because of what he had forfeited previously in his life and was so ignorant of for so many years. Then my brother directed his attention towards my mother (may Allah have mercy upon her) and my other siblings,calling them to Tawheed. Allah guided u s all to this blessing and virtue. Therefore, the first teacher and guide to the Sunnah for me and my family was my brother.
I myself was immensely affected by the da'wah of Salafiyah and I began to read some of the books my brother introduced to me. Later on I met Sheik Muhammad Hammad Al Faqee and some of the other scholars involved in the da'wah in Egypt. I came to love them and frequented their lectures and admonitions. Allah guided my heart to become acquainted with various sciences and matters of the religion I would have never known about had it not been for the bounty of Allah. So my brother is my sheik and my teacher as he played a major role in my guidance and removing some of the many burdens and difficulties of my life and the lives of my family, due to our misguidance.
My mother would prepare food for us and I would carry it to the lecture halls and circles of knowledge, and sit far away from the crowd. When my brother and Muhammad Sadiq would finish with teaching, I would get lunch for them after Salatul Thuhr then the sheikh would read to us from the various sciences and the importance of these sciences was At Tawheed. Then he would read from the books of Seerah (i.e. biography of the Prophet Sallahu alaihi wa salam) then we would pray Asr and continue reading until Magrib. Anytime I had a question about a matter I would find the details of it with my brother and this increased my love for him and it also made me closer to him because he guided me away from the most corrupt and deviant Aqeedah which had affected so many of the youth during that time. Then after the death of Muhammad Hamid Al Faqee, Sheik Abdur Razaq Al Afifi took his place.
I used to travel to see him and at times travel with him and help prepare his lessons for him so when the students of Khundariyah he would be prepared. And from those who were with them was Sheikh Abdul Aziz Ibn Rashid An Najdi, from the scholars of Saudi Arabia who was living in Egypt at the time. I would attend his lessons while in Iskandariyah as well as visit him at his house on many occasions. When he traveled to Makkah I would travel and attend his lessons and admonitions. Then Allah would have it that Sheikh Abdur Razaq was one of my teachers in the University in Riyadh. And I would meet him when he came to visit his kids while I was teaching in the Islamic University in Madinah. And Sheikh Abdur Razaq would teach even in the presence of his Eminence the King Abdul Aziz ibn Sa'ud and my brother would also attend these lessons along with the other scholars. My brother was chosen to teach at the institute of knowledge in Saudi Arabia (which was the school of many like S heikh Muhammad Aman Al Jami, Sheikh Muhammad Ibn Salih Al Uthaymeen and others). So he left Cairo with his family to be a teacher in Riyadh. Then his Eminence, the noble Sheikh Abdul Aziz Ibn Baz was appointed president of the Islamic University of Madinah and he learned about my brother in Riyadh, and they developed a companionship, love and a strong sense of brotherhood for one another. Then Sheikh Abdur Razaq and Sheikh Ibn Baz's relationship strengthened to the point that Sheikh Abdur Razaq was appointed Sheikh Ibn Baz's wakil in the department of Fatawah, Da'wah wal Irshaad. Allah gave him Tawfeeq and both the scholars and students of knowledge developed a great deal of reverence and respect for him due to his knowledge and virtue. I also met Sheikh Muhammad Al Madani Malukhiyah, who was also from the people of knowledge, Aqeedah and Minhaj. I also met Sheikh Abdur Rahman Al Wakil who preceded Sheikh Abdur Razaq after his demise; he traveled to Russia and was responsibl! e for guiding many there to Islam and the correct Aqeedah and Minhaj. He was also responsible for writing many refutations on the Sufis. These are some of the most beneficial compilations which I have benefited from tremendously. I also had the opportunity to meet Sheikh Muhammad Khaleel Hurras, I attended many of his lessons and traveled with him on many occasions while he was calling to this da'wah. I would ask him about issues related to certain ahadeeth which were falsely interpreted by the Mu'tazilah.
Then Allah chose my brother to be a teacher at King Abdul Aziz University in Saudi Arabia, in the department for higher leaning, more specifically, the department of Aqeedah and the Minhaj. Then Muhammad Abdul Majeed assumed leadership of Jama'ah, and at this time, I would give da'wah in the local masajid, khutbahs and lectures about Tawheed. Then Allah willed that Sheikh Ibn Baz requested of me to teach at the Islamic University in Madinah. My brother, clarified to the Sheikh that my aqeedah was correct and that my minhaj was the minhaj of Ahlus Sunnah wal Jama'ah.
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Authentic Statements General Announcements
Translated by
Abu Az-Zubayr Shadeed Muhammad
This is a brief biography of our brother for the pleasure of Allah and your grandfather in age, Sheikh Hassan Abdul Wahab Marzuq Al Banna and the various scholastic and academic stages which he has traversed by the permission of Allah.
He was born in Cairo (which is the capitol of Egypt) on the 22nd of October in the year 1925. He has four boys and girls and by the bounty of Allah, all of them are upon the authentic creed and minhaj of Ahlus Sunnah wal Jama'ah. They are all married and have children.
The objective of this biography is to highlight some of the various stages which the Sheikh has traversed during his time in giving da'wah to the religion of Allah. As well as highlight some of the scholars he has met and studied under from the virtuous and sincere scholars of Ahlus Sunnah wal Jama'ah. Those who, their mention should be valued and revered and should act as an incentive for the youth and the elders to hold tightly to their way and methodology. Those who Allah mentioned to His Messenger (Sallahu alaihi wa salam) in the Qur'an:
"And keep yourself patient with those who call on their Lord morning and afternoon seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of this world, and obey not him whose heart We have made heedless of our remembrance and who follows his own lusts and whose deeds have been lost."
The sheikh was raised in a Muslim household who observed closely the pillars of Islam. His father, who was the noble Sheikh Abdul Wahab Marzuq Al Banna (may Allah have mercy on him) was initially upon the aqeedah and minhaj of the Ash'Ariyah, then Allah guided him to the correct and unadulterated aqeedah and minhaj of the Salafus Salih (i.e. pious predecessors), and by the permission of Allah, this is what he died upon (may Allah have mercy on him). Then Allah favored my brother, the noble Sheikh Muhammad Abdul Wahab Al Banna with an opportunity to work at the Ministry of Endowments in Egypt and by the permission of Allah, he was able to establish a committee called Jama'ah tul Ansar As Sunnah Al Muhamadiyah. The president of this group was none other than the noble Sheikh Muhammad Hammad Al Faqee. At this time, this was the only group in the country of Egypt who were calling to the Aqeedah of Ahlus Sunnah wal Jama'ah. Hence, they used to call the people to Tawheed (i.e. Mon otheism) with all of its aspects, and to purify their worship from all forms of shirk (i.e. Idolatry).
However, there were also various deviant groups in Egypt, at that time. At the forefront of them was the Ikhwanul Muslimeen. All of them opposed Jama’tul Ansar As Sunnah Al Muhamadiyah, in their holding fast to the minhaj of Ahlus Sunnah wal Jama'ah. The opposition to these noble brothers and in some instances it even reached the level of animosity and hatred, all because of the minhaj and aqeedah of Ahlus Sunnah wal Jama'ah. However, Allah gave my noble brother Muhammad Al Banna success and we aided these brothers, along with the help of another special and virtuous brother who was a colleague of his at his job, the noble Sheikh Muhammad Sadiq. Ironically, neither of these two knew about Salafiyah prior to this, but Sheikh Muhammad Sadiq had a very unyielding love for knowledge, he was also a very proficient poet.
They were both in search of a group who were upon the puristic teachings of the Minhaj and Aqeedah of Ahlus Sunnah wal Jama'ah. Subsequently, they visited a particular group of individuals who were apparently upon the Qur'an and the Sunnah of Muhammad. This group apparently professed to be upon the Qur'an and Sunnah. They also professed to wage war against the people of bid'ah, but in reality they were upon the methodology of the Ash'ariyah, who distort and pervert the attributes of Allah, calling to it and spreading it amongst the people. When my brother and his companion recognized this they came across a book, authored by Muhammad Ahmad Abdus Salaam Ash Shuqayri, who was from the scholars of Ahlus Sunnah wal Jama'ah, called Al Qawl Jalee Fee Tawasul Bin Nabi Wal Walee and the book Adab Qiratul Qur'an Ala Mayit. So they contacted the Sheikh, visited him and became very well acquainted with him. He introduced them to Jama'ahtul Ansar As Sunnah Al Muhamadiyah who had a sm all place adjacent to the villa of A'bideen. However, the people around them were not too fond of them or what they were propagating about Tawheed, mainly because the Haqq was in total opposition to their Aqeedah.
They were few in number, but when my brother and his companion went to visit these brothers they were pleased with what they saw, just as my brother and his companion were pleased with what they saw, heard and witnessed of the lectures being presented about Tawheed, which was given by Sheikh Abdul Aziz Ibn Rashid At Tamimi An Najd from the scholars of those who ascribe themselves to Salafiyah. He was living in Egypt at the time and has many well known compilations, as well his brother for the sake of Allah, Abdullah Ibn Yabis An Najdi from the Salafi scholars. So my brother and his companion met with Sheikh Muhammad Hammad Al Faqee. They were ecstatic to meet him and they found, by meeting him, what they were looking for, which was clarification of the correct religion and the most important affairs which was the Aqeedah and Minhaj of Ahlus Sunnah Wal Jama'ah.
They began to learn the books and references which the scholars refer to. One of the most influential scholars from whom they learned was Muhammad Munayir Ad Damashqi. The moment they began to learn the Aqeedah and Minhaj of Ahlus Sunnah, they increased in their diligence and desire to learn more. They attended all the lectures of Muhammad Haamad Al Faqee who frequently traveled to the Kingdom of Saudi Arabia and was beloved to His Eminence, the King Abdul Aziz ibn Sa'ud (Rahimahullah). The Sheikh had a well known reputation with the scholars there and a close connection with them. They used to make him responsible for reviewing certain books relating to Tawheed and Sunnah and publishing them by the way of his publishing company in the city of A'bideen in Cairo. He would review them, publish them, and send them back to Saudi Arabia. Soon after, my brother and his companion began to call to the religion of Allah all throughout Egypt. Traveling throughout the local cities g iving da'wah to the religion of Allah and in the process of this, there love, brotherhood, and companionship increased, for the sake of Allah.
My brother also directed his attention towards our family, guiding, teaching and educating them. He began with my father (may Allah have mercy on him) advising him to hold tightly to the Aqeedah of Ahlus Sunnah wal Jama'ah. My father, who had obtained a bachelors degree from Al-Azhar University, did not know any Aqeedah except that of the Ash'ariyah, in spite of his knowledge of other aspects of the religion. He didn't initially agree with or accept the call to the Aqeedah of As-Sunnah from my brother so he took him to my grandfather who was from the major scholars in Al-Azhar, but he was also of the Ashari methodology. And all praise is for Allah, Allah guided my grandfather to the correct Tawheed and Minhaj and he began to weep because of what he had forfeited previously in his life and was so ignorant of for so many years. Then my brother directed his attention towards my mother (may Allah have mercy upon her) and my other siblings,calling them to Tawheed. Allah guided u s all to this blessing and virtue. Therefore, the first teacher and guide to the Sunnah for me and my family was my brother.
I myself was immensely affected by the da'wah of Salafiyah and I began to read some of the books my brother introduced to me. Later on I met Sheik Muhammad Hammad Al Faqee and some of the other scholars involved in the da'wah in Egypt. I came to love them and frequented their lectures and admonitions. Allah guided my heart to become acquainted with various sciences and matters of the religion I would have never known about had it not been for the bounty of Allah. So my brother is my sheik and my teacher as he played a major role in my guidance and removing some of the many burdens and difficulties of my life and the lives of my family, due to our misguidance.
My mother would prepare food for us and I would carry it to the lecture halls and circles of knowledge, and sit far away from the crowd. When my brother and Muhammad Sadiq would finish with teaching, I would get lunch for them after Salatul Thuhr then the sheikh would read to us from the various sciences and the importance of these sciences was At Tawheed. Then he would read from the books of Seerah (i.e. biography of the Prophet Sallahu alaihi wa salam) then we would pray Asr and continue reading until Magrib. Anytime I had a question about a matter I would find the details of it with my brother and this increased my love for him and it also made me closer to him because he guided me away from the most corrupt and deviant Aqeedah which had affected so many of the youth during that time. Then after the death of Muhammad Hamid Al Faqee, Sheik Abdur Razaq Al Afifi took his place.
I used to travel to see him and at times travel with him and help prepare his lessons for him so when the students of Khundariyah he would be prepared. And from those who were with them was Sheikh Abdul Aziz Ibn Rashid An Najdi, from the scholars of Saudi Arabia who was living in Egypt at the time. I would attend his lessons while in Iskandariyah as well as visit him at his house on many occasions. When he traveled to Makkah I would travel and attend his lessons and admonitions. Then Allah would have it that Sheikh Abdur Razaq was one of my teachers in the University in Riyadh. And I would meet him when he came to visit his kids while I was teaching in the Islamic University in Madinah. And Sheikh Abdur Razaq would teach even in the presence of his Eminence the King Abdul Aziz ibn Sa'ud and my brother would also attend these lessons along with the other scholars. My brother was chosen to teach at the institute of knowledge in Saudi Arabia (which was the school of many like S heikh Muhammad Aman Al Jami, Sheikh Muhammad Ibn Salih Al Uthaymeen and others). So he left Cairo with his family to be a teacher in Riyadh. Then his Eminence, the noble Sheikh Abdul Aziz Ibn Baz was appointed president of the Islamic University of Madinah and he learned about my brother in Riyadh, and they developed a companionship, love and a strong sense of brotherhood for one another. Then Sheikh Abdur Razaq and Sheikh Ibn Baz's relationship strengthened to the point that Sheikh Abdur Razaq was appointed Sheikh Ibn Baz's wakil in the department of Fatawah, Da'wah wal Irshaad. Allah gave him Tawfeeq and both the scholars and students of knowledge developed a great deal of reverence and respect for him due to his knowledge and virtue. I also met Sheikh Muhammad Al Madani Malukhiyah, who was also from the people of knowledge, Aqeedah and Minhaj. I also met Sheikh Abdur Rahman Al Wakil who preceded Sheikh Abdur Razaq after his demise; he traveled to Russia and was responsibl! e for guiding many there to Islam and the correct Aqeedah and Minhaj. He was also responsible for writing many refutations on the Sufis. These are some of the most beneficial compilations which I have benefited from tremendously. I also had the opportunity to meet Sheikh Muhammad Khaleel Hurras, I attended many of his lessons and traveled with him on many occasions while he was calling to this da'wah. I would ask him about issues related to certain ahadeeth which were falsely interpreted by the Mu'tazilah.
Then Allah chose my brother to be a teacher at King Abdul Aziz University in Saudi Arabia, in the department for higher leaning, more specifically, the department of Aqeedah and the Minhaj. Then Muhammad Abdul Majeed assumed leadership of Jama'ah, and at this time, I would give da'wah in the local masajid, khutbahs and lectures about Tawheed. Then Allah willed that Sheikh Ibn Baz requested of me to teach at the Islamic University in Madinah. My brother, clarified to the Sheikh that my aqeedah was correct and that my minhaj was the minhaj of Ahlus Sunnah wal Jama'ah.
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| "Our da'wah is Salafi-Soofi" | by Nissho for everyone |
"Our da'wah is Salafi-Soofi"
ref: http://www.fatwa-online.com/fataawa/creed/deviants/0080715.htm
Question: What is your overall opinion regarding the books of Sayyid Qutb and Hasan al-Bannaa?[1]
Response: The books of the authors, Hasan al-Bannaa and Sayyid Qutb, are those which stir the hearts, and there is no harm for those well-versed in knowledge and who know (and understand) the 'aqeedah of Ahlus-Sunnah to read them.
As for the ignorant one (who lacks sound knowledge), then he should leave this distraction as they (the authors) both say:
"Our da'wah is Salafi-Soofi"
So when did the Salafi da'wah become one with the Soofi da'wah? Because the Soofi's (in one of their poems) say:
And the dog and the pig is nothing other than our deity[2],
((و ما الكلب و الخنزير إلا إلهنا))
nor is Allaah other than a monk in a church
((و ما الله إلا راهبٌ في كنيسة))
...whilst the Salafis (are those who) adhere to the path of the Prophet (sal-Allaahu 'alayhe wa sallam) and the Companions; They declare the Soofis to be innovators and some from amongst them (go as far as to) declare them to be upon disbelief (kufr), (just as) as-San'aanee in his poem declares Ibn 'Arabi[3] to be the most disbelieving (أكفر) of mankind.
And likewise, Shaykh al-Islaam Ibn Taymiyyah, among others from the scholars of the Salaf[4], clarified what the Soofis are upon (in terms of their beliefs and practices), so don't offer us any contradictions O Hasan al-Bannaa!
Shaykh Muqbil ibn Haadee
Ghaaratul-Ashritah 'alaa Ahlil-Jahli was-Safsatah - Volume 2, Page 406-407
Translator's Footnotes:
[1] This translation is only part of a longer fatwa issued by the Shaykh.
[2] Worthy of worship.
[3] He was Muhammad ibn 'Ali ibn Muhammad al-Taa'i al-Andalusi (died 1240AD), and should not be mistaken for the famous scholar of Maaliki jurisprudence Ibn al-'Arabi (died 1148AD).
[4] Taqi ad-Deen al-Faasi mentions in "'Aqeedah Ibn 'Arabi wa Hayaatuhu":
Page 39: "Ibn Hajar said: Some confusing words of Ibn 'Arabi were mentioned to our master Shaykh al-Islaam Siraaj ad-Deen al-Balqeeni, and he was asked about Ibn 'Arabi. Our Shaykh al-Balqeeni said: He is a kaafir."
Page 41: "Ibn Khaldoon said: Among these Soofis are: Ibn 'Arabi, Ibn Saba'een, Ibn Barrajaan and their followers who follow their path and their religion. They have many books in circulation that are filled with blatant kufr and repugnant bid'ahs, trying to interpret clear texts in very far-fetched and repugnant ways, such that the reader is astounded that anyone could attribute such things to Islaam."
Page 55: "As-Subki said: These later Soofis, such as Ibn 'Arabi and his followers, are misguided and ignorant and beyond the pale of Islaam; Those among them who have knowledge are even worse."
ref: http://www.fatwa-online.com/fataawa/creed/deviants/0080715.htm
Question: What is your overall opinion regarding the books of Sayyid Qutb and Hasan al-Bannaa?[1]
Response: The books of the authors, Hasan al-Bannaa and Sayyid Qutb, are those which stir the hearts, and there is no harm for those well-versed in knowledge and who know (and understand) the 'aqeedah of Ahlus-Sunnah to read them.
As for the ignorant one (who lacks sound knowledge), then he should leave this distraction as they (the authors) both say:
"Our da'wah is Salafi-Soofi"
So when did the Salafi da'wah become one with the Soofi da'wah? Because the Soofi's (in one of their poems) say:
And the dog and the pig is nothing other than our deity[2],
((و ما الكلب و الخنزير إلا إلهنا))
nor is Allaah other than a monk in a church
((و ما الله إلا راهبٌ في كنيسة))
...whilst the Salafis (are those who) adhere to the path of the Prophet (sal-Allaahu 'alayhe wa sallam) and the Companions; They declare the Soofis to be innovators and some from amongst them (go as far as to) declare them to be upon disbelief (kufr), (just as) as-San'aanee in his poem declares Ibn 'Arabi[3] to be the most disbelieving (أكفر) of mankind.
And likewise, Shaykh al-Islaam Ibn Taymiyyah, among others from the scholars of the Salaf[4], clarified what the Soofis are upon (in terms of their beliefs and practices), so don't offer us any contradictions O Hasan al-Bannaa!
Shaykh Muqbil ibn Haadee
Ghaaratul-Ashritah 'alaa Ahlil-Jahli was-Safsatah - Volume 2, Page 406-407
Translator's Footnotes:
[1] This translation is only part of a longer fatwa issued by the Shaykh.
[2] Worthy of worship.
[3] He was Muhammad ibn 'Ali ibn Muhammad al-Taa'i al-Andalusi (died 1240AD), and should not be mistaken for the famous scholar of Maaliki jurisprudence Ibn al-'Arabi (died 1148AD).
[4] Taqi ad-Deen al-Faasi mentions in "'Aqeedah Ibn 'Arabi wa Hayaatuhu":
Page 39: "Ibn Hajar said: Some confusing words of Ibn 'Arabi were mentioned to our master Shaykh al-Islaam Siraaj ad-Deen al-Balqeeni, and he was asked about Ibn 'Arabi. Our Shaykh al-Balqeeni said: He is a kaafir."
Page 41: "Ibn Khaldoon said: Among these Soofis are: Ibn 'Arabi, Ibn Saba'een, Ibn Barrajaan and their followers who follow their path and their religion. They have many books in circulation that are filled with blatant kufr and repugnant bid'ahs, trying to interpret clear texts in very far-fetched and repugnant ways, such that the reader is astounded that anyone could attribute such things to Islaam."
Page 55: "As-Subki said: These later Soofis, such as Ibn 'Arabi and his followers, are misguided and ignorant and beyond the pale of Islaam; Those among them who have knowledge are even worse."
| This is my way with the kings and other than the kings | by Nissho for everyone |
"...this is my way with the kings and other than the kings"
Concerning the Imaam, the Shaykh - 'Abdul-'Azeez ibn Baaz (rahima-hullaah), Shaykh ‘Abdullaah ibn Saalih al-‘Ubaylaan narrates:
“Shaykh ‘Abdul-‘Azeez ibn Baaz (rahima-hullaah) stood out from the rest in the manner he would offer advice, and how he refuted those who differed with him.
I once asked him in a large gathering:
“There are many who differ (with you, yet) all of them love the noble Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz. We would like to know the reason for that. What is it that Allaah has blessed Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz with which causes love in their hearts for him?”
So he responded:
“I do not know of anything except that – and all praise is due to Allaah – ever since I have come to know the truth during my youth I have called/invited to it, and I remain patient at whatever befalls me in that regard. And I do not favour anyone in that regard and nor do I adulate anyone in that regard. I speak the truth and remain patient at whatever befalls me. If it is accepted, then all praise is due to Allaah, and if it is not accepted, then all praise is due to Allaah. This is the path I have set out for myself, (both) verbally and (in) written (form) – whoever accepts it - accepts it, and whoever rejects it - rejects it. So long as I am upon clear understanding, so long as I am upon (sound) knowledge in that which I (firmly) believe, then I say (what I say) and whoever from the people differs with me, then for them is their ijtihaad. Allaah grants a mujtahid two rewards if he is correct and one reward if he errs. So I do not know of any other reason except this – that I call/invite to the truth according to my ability – and all praise is due to Allaah – and I propagate it (both) verbally and by action, and I do not admonish and nor do I cause (any) harm. If I am able, rather, I pray that Allaah grants him success and guidance – this is my way with the kings (leaders) and other than the kings”.”
Mawaaqif madhee.ah fee hayaat al-Imaam 'Abdul-'Azeez Ibn Baaz - Page 25
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*
Concerning the Imaam, the Shaykh - 'Abdul-'Azeez ibn Baaz (rahima-hullaah), Shaykh ‘Abdullaah ibn Saalih al-‘Ubaylaan narrates:
“Shaykh ‘Abdul-‘Azeez ibn Baaz (rahima-hullaah) stood out from the rest in the manner he would offer advice, and how he refuted those who differed with him.
I once asked him in a large gathering:
“There are many who differ (with you, yet) all of them love the noble Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz. We would like to know the reason for that. What is it that Allaah has blessed Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz with which causes love in their hearts for him?”
So he responded:
“I do not know of anything except that – and all praise is due to Allaah – ever since I have come to know the truth during my youth I have called/invited to it, and I remain patient at whatever befalls me in that regard. And I do not favour anyone in that regard and nor do I adulate anyone in that regard. I speak the truth and remain patient at whatever befalls me. If it is accepted, then all praise is due to Allaah, and if it is not accepted, then all praise is due to Allaah. This is the path I have set out for myself, (both) verbally and (in) written (form) – whoever accepts it - accepts it, and whoever rejects it - rejects it. So long as I am upon clear understanding, so long as I am upon (sound) knowledge in that which I (firmly) believe, then I say (what I say) and whoever from the people differs with me, then for them is their ijtihaad. Allaah grants a mujtahid two rewards if he is correct and one reward if he errs. So I do not know of any other reason except this – that I call/invite to the truth according to my ability – and all praise is due to Allaah – and I propagate it (both) verbally and by action, and I do not admonish and nor do I cause (any) harm. If I am able, rather, I pray that Allaah grants him success and guidance – this is my way with the kings (leaders) and other than the kings”.”
Mawaaqif madhee.ah fee hayaat al-Imaam 'Abdul-'Azeez Ibn Baaz - Page 25
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*
| Identifying Ahl us-Sunnah and Ahl ul-Bid'ah By The Love and Hate of As.haab ul-Hadeeth | by Nissho for everyone |
11: Identifying Ahl us-Sunnah and Ahl ul-Bid'ah By The Love and Hate of As.haab ul-Hadeeth
Identifying Ahl us-Sunnah and Ahl ul-Bid'ah By The Love and Hate of As.haab ul-Hadeeth
Ja'far bin Muhammad bin al-Hasan al-Qaadee said, "I heard Qutaibah bin Sa'eed say: When you see a man loving the People of Hadeeth, such as Yahyaa bin Sa'eed al-Qattaan, Abdur-Rahmaan bin Mahdee, Ahmad bin Hanbal, Ishaaq bin Raahawaih - and he mentioned some other people - then he is upon the Sunnah, and whoever opposes this then know he is an Innovator".
Ahmad bin Kaamil recited the following verses of poetry to Ja'far al-Khawaas:
Gone are the confederates of Innovation (As.haab ul-Bid'ah). And their rope weakened and then broke altogether. The League of Iblees that used to be a throng. And O people! Do they have in their innovation. A Faqeeh or an Imaam that is followed? The likes of Sufyaan, of ath-Thawr. Who taught the people the innermost realities of wara' (fear)? Or Sulaimaan of at-Taim. Who abandoned sleep out of the fear of [the day of] questioning. Or the Brave of Islaam, I mean Ahmad. That one who if the reciters were to come to blows with him. Would not fear their whip when they would frighten (therewith). Nay! And nor (would he fear) their sword when it would be brandished
Ahmad bin Sinaan al-Qattaan said, "There is no Innovator upon the earth except that he hates the People of Hadeeth, for when man innovates, (perceiving) the sweetness of hadeeth is removed from his heart."
Abu Nasr bin Sallaam al-Faqeeh, "There is nothing heavier upon the People of Deviation, and nor more hated to them, then listening to hadeeth and its being narrated with its isnaad".
[Abu Ismaa'eel] Muhammad bin Ismaa'eel at-Tirmidhee said: "I and Ahmad bin al-Hasan at-Tirmidhee were with the Imaam of the Deen, Abu Abdullaah Ahmad bin Hanbal and Ahmad bin al-Hasan said to him: 'O Abu Abdullaah, they mentioned the Ashaabul-Hadeeth (the People of Hadeeth) to Ibn Abee Qutaylah of Makkah and he said: 'The Ashaabul-Hadeeth are an evil people.' So Imaam Ahmad stood and while shaking off the dust from his garment he said: 'Zindeeq (heretic), zindeeq, zindeeq', [and he continued like this] until he entered his house."
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.84-86)
Identifying Ahl us-Sunnah and Ahl ul-Bid'ah By The Love and Hate of As.haab ul-Hadeeth
Ja'far bin Muhammad bin al-Hasan al-Qaadee said, "I heard Qutaibah bin Sa'eed say: When you see a man loving the People of Hadeeth, such as Yahyaa bin Sa'eed al-Qattaan, Abdur-Rahmaan bin Mahdee, Ahmad bin Hanbal, Ishaaq bin Raahawaih - and he mentioned some other people - then he is upon the Sunnah, and whoever opposes this then know he is an Innovator".
Ahmad bin Kaamil recited the following verses of poetry to Ja'far al-Khawaas:
Gone are the confederates of Innovation (As.haab ul-Bid'ah). And their rope weakened and then broke altogether. The League of Iblees that used to be a throng. And O people! Do they have in their innovation. A Faqeeh or an Imaam that is followed? The likes of Sufyaan, of ath-Thawr. Who taught the people the innermost realities of wara' (fear)? Or Sulaimaan of at-Taim. Who abandoned sleep out of the fear of [the day of] questioning. Or the Brave of Islaam, I mean Ahmad. That one who if the reciters were to come to blows with him. Would not fear their whip when they would frighten (therewith). Nay! And nor (would he fear) their sword when it would be brandished
Ahmad bin Sinaan al-Qattaan said, "There is no Innovator upon the earth except that he hates the People of Hadeeth, for when man innovates, (perceiving) the sweetness of hadeeth is removed from his heart."
Abu Nasr bin Sallaam al-Faqeeh, "There is nothing heavier upon the People of Deviation, and nor more hated to them, then listening to hadeeth and its being narrated with its isnaad".
[Abu Ismaa'eel] Muhammad bin Ismaa'eel at-Tirmidhee said: "I and Ahmad bin al-Hasan at-Tirmidhee were with the Imaam of the Deen, Abu Abdullaah Ahmad bin Hanbal and Ahmad bin al-Hasan said to him: 'O Abu Abdullaah, they mentioned the Ashaabul-Hadeeth (the People of Hadeeth) to Ibn Abee Qutaylah of Makkah and he said: 'The Ashaabul-Hadeeth are an evil people.' So Imaam Ahmad stood and while shaking off the dust from his garment he said: 'Zindeeq (heretic), zindeeq, zindeeq', [and he continued like this] until he entered his house."
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.84-86)
| The Knowledge Will Be Carried in Every Generation By The Trustworthy Ones | by Nissho for everyone |
5: The Knowledge Will Be Carried in Every Generation By The Trustworthy Ones
The Saying Of The Prophet (sallallaahu alaihi wasallam) That The Knowledge Will Be Carried By The Trustworthy Ones In Every Generation
From Abu Hurairah who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
From Usaamah bin Zaid who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions the ignorant ones and the false interpretations of the liars."
From Abdullaah bin Mas'ood who said that he heard the Messenger of Allaah (sallallaahu alaihi wasallam) say, "This knowledge will be inherited by the trustworthy ones of each generation."
Ibraaheem bin Abdur-Rahmaan al-Udhree who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
And from Mu'aadh bin Jabal who said that the Prophet (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
Takhreej: Majmoo al-Fataawaa of Ibn Taymiyyah (15/298), ar-Rawd al-Baasim of Ibn al-Wazeer al-Yamaani (1/21-23), Takhreej ul-Mishkaat of al-Albaani (1/82-83, no.248), Hadiyy
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.57-58)
The Saying Of The Prophet (sallallaahu alaihi wasallam) That The Knowledge Will Be Carried By The Trustworthy Ones In Every Generation
From Abu Hurairah who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
From Usaamah bin Zaid who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions the ignorant ones and the false interpretations of the liars."
From Abdullaah bin Mas'ood who said that he heard the Messenger of Allaah (sallallaahu alaihi wasallam) say, "This knowledge will be inherited by the trustworthy ones of each generation."
Ibraaheem bin Abdur-Rahmaan al-Udhree who said that Allaah's Messenger (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
And from Mu'aadh bin Jabal who said that the Prophet (sallallaahu alaihi wasallam) said, "The trustworthy ones in every generation will carry this knowledge. They will remove from it the distortions of the excessive ones, the false claims of the liars and the false interpretations of the ignorant people."
Takhreej: Majmoo al-Fataawaa of Ibn Taymiyyah (15/298), ar-Rawd al-Baasim of Ibn al-Wazeer al-Yamaani (1/21-23), Takhreej ul-Mishkaat of al-Albaani (1/82-83, no.248), Hadiyy
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.57-58)
| The People of Hadeeth Safeguard The Religion and Preserve the Sunan | by Nissho for everyone |
7: The People of Hadeeth Safeguard The Religion and Preserve the Sunan
Abu Haatim ar-Raazee said, "There has never been in any nation amongst the nations, ever since Allaah created Aadam, the trustworthy ones who safeguard the aathaar (narrations) of the Messengers except in this Ummah." So a man said to him, "O Abaa Haatim! Perhaps they narrated a hadeeth which has no basis and which is not authentic!". He replied, "Their scholars know the sound from the defective hadeeth. Their narrating of this information is for the purpose of information, so that it becomes clear to those who come after them that they did differentiate between the aathaar and that they preserved them." Then he said, "May Allaah show mercy to Abu Zur'ah. By Allaah he was a mujtahid (striver) in memorising and safeguarding the aathaar of Allaah's Messenger (sallallaahu alaihi wasallam)."
Abdullaah bin Daawood al-Khairaanee said, "I heard from our scholars and from those who are above us (i.e. those before us) that the People of Hadeeth and the Carriers of Knowledge are the Trustees of Allaah for His religion and the Safeguarders of the Sunnah of His Prophet, with respect to what they know and practise".
Kahmas al-Hamdhaanee said, "Whoever does not realise that the People of Hadeeth are the Preservers of the religion, then he is to be counted amongst the weak, poor ones, those do not worship Allaah with any religion (i.e. devotion). Allaah the Most High said to His Prophet (sallallaahu alaihi wasallam), "Allaah has revealed the Most Beatiful of Hadeeth (i.e. speech) in a Book" (Zumar 39:23), and the Messenger of Allaah (sallallaahu alaihi wasallam) said, "Jibreel narrated to me from Allaah the Mighty and Majestic".
Sufyaan ath-Thawree said, "The Angels are the guardians of the Heavens and the People of Hadeeth are the guardians of the Earth."
Yazeed bin Zaree' said, "Every religion has a knight and the knight of this religion are the People of Isnaad (i.e. Muhadditheen)."
Abdaan said, "Al-Qaasim bin Nasr al-Mahramee said: A man narrated to me - and he named him - his name escapes me, saying: I saw the Prophet (sallallaahu alaihi wasallam) in that which a person sees in a dream, and the Prophet (sallallaahu alaihi wasallam) was asleep. And Yahyaa bin Ma'een was standing by his head, protecting him with a fly swatter. Then when I awoke, I came to Yahyaa and informed him of this. He said to me, "We defend the Messenger (sallallaahu alaihi wasallam) against lies"."
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.66-67)
Abu Haatim ar-Raazee said, "There has never been in any nation amongst the nations, ever since Allaah created Aadam, the trustworthy ones who safeguard the aathaar (narrations) of the Messengers except in this Ummah." So a man said to him, "O Abaa Haatim! Perhaps they narrated a hadeeth which has no basis and which is not authentic!". He replied, "Their scholars know the sound from the defective hadeeth. Their narrating of this information is for the purpose of information, so that it becomes clear to those who come after them that they did differentiate between the aathaar and that they preserved them." Then he said, "May Allaah show mercy to Abu Zur'ah. By Allaah he was a mujtahid (striver) in memorising and safeguarding the aathaar of Allaah's Messenger (sallallaahu alaihi wasallam)."
Abdullaah bin Daawood al-Khairaanee said, "I heard from our scholars and from those who are above us (i.e. those before us) that the People of Hadeeth and the Carriers of Knowledge are the Trustees of Allaah for His religion and the Safeguarders of the Sunnah of His Prophet, with respect to what they know and practise".
Kahmas al-Hamdhaanee said, "Whoever does not realise that the People of Hadeeth are the Preservers of the religion, then he is to be counted amongst the weak, poor ones, those do not worship Allaah with any religion (i.e. devotion). Allaah the Most High said to His Prophet (sallallaahu alaihi wasallam), "Allaah has revealed the Most Beatiful of Hadeeth (i.e. speech) in a Book" (Zumar 39:23), and the Messenger of Allaah (sallallaahu alaihi wasallam) said, "Jibreel narrated to me from Allaah the Mighty and Majestic".
Sufyaan ath-Thawree said, "The Angels are the guardians of the Heavens and the People of Hadeeth are the guardians of the Earth."
Yazeed bin Zaree' said, "Every religion has a knight and the knight of this religion are the People of Isnaad (i.e. Muhadditheen)."
Abdaan said, "Al-Qaasim bin Nasr al-Mahramee said: A man narrated to me - and he named him - his name escapes me, saying: I saw the Prophet (sallallaahu alaihi wasallam) in that which a person sees in a dream, and the Prophet (sallallaahu alaihi wasallam) was asleep. And Yahyaa bin Ma'een was standing by his head, protecting him with a fly swatter. Then when I awoke, I came to Yahyaa and informed him of this. He said to me, "We defend the Messenger (sallallaahu alaihi wasallam) against lies"."
Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.66-67)
| Categorizing People | by Nissho for everyone |
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| MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED | by Nissho for everyone |
bismillah ir rahman ir raheem
asalamualikum wa rahma tullahi wabaraka tuhu
i truly loved the magazine published by our brothers at TWTPUBS.COM - i really suggest everyone to buy this magazine, it is in that magazine that i discovered this amazing article where a student tells his stay with shaykh albanee. alhamdulillah the brother cited where they got it from, so i knew, i could find it online to share with you all as well. and i did. so here it is for you. it is amazing, insha-allah we all can learn something from it.
SHEIKH NASIR UD-DEEN AL-ALBANEE: MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED
asalamualikum wa rahma tullahi wabaraka tuhu
i truly loved the magazine published by our brothers at TWTPUBS.COM - i really suggest everyone to buy this magazine, it is in that magazine that i discovered this amazing article where a student tells his stay with shaykh albanee. alhamdulillah the brother cited where they got it from, so i knew, i could find it online to share with you all as well. and i did. so here it is for you. it is amazing, insha-allah we all can learn something from it.
SHEIKH NASIR UD-DEEN AL-ALBANEE: MY FIRST ENCOUNTER WITH A SCHOLAR WHO MAY NOT BE SUBSTITUTED
By Mahmoud Ridha Murad
All praise is due to Allah Who made the scholars the heirs of the Prophets, and all praise is due to Him who made us of Ahlus-Sunnah wal-Jama'ah. Revivalists are rare breeds who come one at a time at the top of every hundred years. Therefore, the whole Ummah feels the loss of one, particularly by the students of knowledge and scholars.
Although the death of scholars like Bin Baz and Nasirud-Deen al-Albani, may Allah admit them into Jannat al-Firdaws, is grave calamity, yet it does not mean the end of the Muslim Ummah. Their death however is not like the death of an ordinary man regardless how influential or powerful he may be. The death of a scholar leaves behind a vacuum that is not easy to fill. The time will come when Muslims realize that Shaikh Nasirud-Deen al-Albani was a genuine revivalist, and a specialist in a science which is nowadays shun by many students because it requires endurance, perseverance and an amazing memory to retain texts and chains of narrators in correct and chronological order. Even those who take the chance and study it, many of them are content with the university curriculum, and do not pursue further studies of their own. Rather, they rely on researches that were made by scholars of the past. And when it comes to narrating a hadeeth, some of them do not retain the precise text, rather, they narrate its meaning or miss or change one word here and another there. When one of them is asked about the source of a hadeeth, he would say after some 'ahm, ahm. I think this or that Imam compiles it!
Shaikh Nasir did not attend regular schools or universities; he acquired his education studying under scholars and through his own research and studies, just like the Pious Predecessors. Yet he dwarfed doctoral Graduates who could not stand the chance of debating with him.
The arguments of those who differed with the Shaikh on certain Fiqh issues, such as the prohibition of wearing circular gold jewelry by women, and other issues, are too weak to stand the scrutiny of the Shaikh and his scholarly counter arguments.
About 17 years ago, I brought back with me from Kuwait a large number of cassette tapes of the Shaikh's lectures. I passed the time during the flight listening to them, one after another with full concentration. At times I used to rewind the tape more than once to make sure I did not miss even a word from his lecture.
Besides his warm voice that reaches the listener's heart, the Shaikh had a unique scientific method in subdividing the topic into various issues. He would handle each issue separately without straying from the main topic regardless how long it took him to elaborate on that issue. This is indicative of his vast knowledge, and powerful memory retention. He would entertain a question from one of the listeners during the course of the lecture, and he would answer it in details, and then go back to the very point where he left off before answering the question. There is no doubt that that was a trait of a genuine scholarship.
At times he would be deeply involved in a certain issue in his research, when suddenly a caller phones in to inquire about one particular hadeeth or seek a fatwa. The Shaikh would leave his work, and provide a detailed answer and give the caller the name of the reference, the name of the compiler, and even the page number. He would not give up until the caller is satisfied.
On the other hand, dealing with the Manhaj (methodology) issues was not common at that time. Scholars in Saudi and elsewhere restricted themselves to Aqeedah, Fiqh, or Targheeb and Tarheeb (making people hopeful of the mercy and His reward, and making them fearful of Allah and His punishment.) There was not a single scholar who discussed Manhaj issues. In fact it was the first time I heard someone not only making a reference to it, but also discussing it in detail. Having lived in variant Muslim societies, Shaikh Nasir stressed on the importance of combining between the sound Manhaj and the sound Aqeedah. This combination was clearly noticed in his lectures.
There was one particular lecture to which I listened many times. I consider it as a model-lecture to prove the significance of the Manhaj. The Shaikh in that lecture explains the Hadeeth of al-Eenah (Eenah transaction. He said that it is selling a commodity for a certain price to be paid at a certain period, and then buying it for less than the price for ready money.) That hadeeth is compiled by Abu Dawood and narrated by Ibn Umar, may Allah be pleased with them, who said: I heard the Messenger of Allah say: "If you deal with Eenah, and hold the cows' tails, and become content (with employing yourselves) with agriculture, and abandon jihad in the cause of Allah, Allah would permit your humiliation, and would not relieve you of it until you return to your Deen."
This means that all of the ailments to which the Prophet, may Allah exalt his mention, referred in the above hadeeth are the consequences of one root problem; the departure from methodology of applying Islam, and the only remedy is the return to it.
Returning to Islam necessitates returning to its pure sources, the Book of Allah and the Sunnah of His Messenger, may Allah exalt his mention, and understanding them as the Pious Predecessors understood them.
Due to the fact that the majority of the Muslims are ignorant of the Manhaj of the deviant sects, many of them are easily deceived by them believing they are good Muslims. Had they learnt the proper Manhaj, they would have realized that the only Muslim sect that will be delivered on the Day of Resurrection is Ahlus-Sunnah wal-Jama'ah.
It did not take me long before I listened to every tape of the Shaikh. I listened to some more than three or four times. Needless to say that afterwards, I bought or borrowed many other tapes of the Shaikh. Beside the science of hadeeth, the Shaikh dealt with the issues of Aqeedah, fundamentals of jurisprudence, Fiqh, Qur'anic commentary, Sirah, Arabic grammar, comparative studies of the madthahib, sectarian and many other issues of variant sciences.
The Shaikh encouraged students of knowledge to research and study on their own, and not to be content with school or university curricula. He also warned against following blindly one particular madth-hab, rather, one should follow the daleel (textual proof). He summed up his methodology in this regard in a beautiful manner in his book Sifat Salat an-Nabi. He said:
Since the main objective of this book is to show the format of the Prophet's prayer, then it is obvious that I do not restrict myself to one particular madth'hab. Rather, I quote only the authentic proofs, in conformity with the methodology of the traditionists in the past and present. Hence, this book will in sha Allah, assemble pieces of relevant information that I have collected from various reference book of Hadeeth and Fiqh regardless of their schools of Fiqh. He who follows this book (Sifat Salat an-Nabi, or the Format of the Prophet's Salah) will in sha Allah is among those whom Allah has guided 'to the truth over which they dispute, with His leave, and Allah guides whoever He pleases to the straight path.'
Having restricted myself to this methodology, i.e., adhering to the authentic Sunnah which I have pursued in this as well as in other books of mine which will be circulated by the Muslims, in sha Allah, I knew that it will not meet the satisfaction of all sects and madthahib. Rather, some or most of them will censure me verbally as well as in writing. But there is no harm in that; because I know that pleasing all people is an unattainable aim. But I also know that "he who pleases people through displeasing Allah, Allah would commit his affairs to people." (At-Tirmidthi)
It is enough for me to know that this is the right path that Allah has commanded the believers to pursue. Our Prophet, Muhammad, the best of all Messengers defined it. It is the same path that was pursued by the pious Predecessors of the Companions, the Tabi'een and those who followed them including the Four Imams to whose madthahib the assembly of believers adhere. All of the Four Imams are agreed that it is imperative to adhere to the Sunnah and to hold it as a term of reference, and reject everything, which opposes it regardless of how great, is the one who issues it. Because the Messenger of Allah is greater, and his methodology is the best. That is why I have pursued their guidance, followed their footsteps, and observed their command of adhering to the authentic hadeeth even if it contradicts their statements. Such commands have influenced me greatly in choosing this straight path, and turning away from blind taqleed (imitation.) May Allah reward them greatly on my behalf.
I was anxious to talk to this scholar, let alone seeing him. This finally took place when I made another trip to Kuwait, and visited the Society of Ihya' at-Turath al-Islami. I was very happy when one of its officials gave me the Shaikh's telephone number. At the time I had begun abridging and translating Ibn Katheer's exegeses, which required scrutinizing the Prophet's ahadeeth in it and pointing out their categories. I had to consult an authority on both, exegetical as well as hadeeth sciences.
Although it was costly to make overseas calls from Canada, yet it was greatly rewarding when I consulted the Grand mufti of Saudi Arabia, at the time, Shaikh Bin Baz, may Allah grant him mercy, and Shaikh Nasirud-Deen, may Allah grant him mercy, on the science of Hadeeth. From then on I communicated with Shaikh Nasir on regular bases.
During those calls, the Shaikh used to ask me about the Da'wah activities in N. America of which I briefed him, and of course I used to ask him questions and used to tape his answers and comments. Once I read to him the constitution of the Qur'an & Sunnah Society when I was its chairman, just to make sure that there were no violations in the Society's Manhaj. He listened patiently and commented on certain points without showing any sign of boredom.
I used to visit Saudi frequently. So I asked the Shaikh if he was going for Umrah so that I could adjust my itinerary to meet each other in Makkah. But he suggested that I visit him first. I was not able that year to stop in Amman. In fact it was only two or three years after when I managed to do so. He asked me to give him the date and time of my arrival. I did so and expected that he would send someone to the airport to receive me. This was honoring enough for me. I felt excited about the idea. I also gave the same information to his eminence, Sh. Muhammad Shaqrah.
I had never seen any picture of the Shaikh, so I could only imagine him as a dignified gray haired old man. Had I remembered that he was an Albanian, I would have probably envisaged a picture of his closer to reality.
I felt as if the flight took longer time than usual, and I wished the pilot would double the speed of the plane. When finally it landed, I felt like dashing through the passport point in the airport into the meeting hall. Alas! I had to wait for long before I reached that hall. There was Sh. Muhammad Shaqrah, whom I met for the first time, Ali Abdulhameed al-Halabi and another brother.
I thanked them for taking the trouble of coming to receive me, and I asked them about the Shaikh. Ali al-Halabi said: "The Shaikh is waiting for us." The first thing came to my mind was that the Shaikh was waiting for us in his residence. All I said was, 'Alhamdu lillah.' Having expected my reaction, Shaikh Ali looked at me and said: "The Shaikh is waiting for us outside in his car, for he could not bear standing for a long period of time." I looked at Ali back to make sure I heard him right. He looked at me as though he knew the effect of the surprise on me and said smiling. 'Yes, he is outside.' I was about to break in tears, but managed to control myself, and did not know what to say.
Soon as the Shaikh saw us coming out of the hall, he opened his car door to come towards us. But I rushed to him to save him the trouble of walking. I looked at his shiny face and green eyes, his white straight haired beard and mustaches, and opened my arms to hug him. My arms could not encircle him for he was large. He then asked the brothers with an air of command to put my luggage in his car, and they did so obediently.
The excitement of being driven by a scholar made it difficult for me to carry on a long conversation with him. I remembered he was asking me questions about my family, my activities in the Society, and other questions of that nature. When we finally reached his house, which was on top of a hill, I was amazed of how he maneuvered the car through the narrow driveway and then into the car park. I took out my luggage, and went up the stairs while he took a simple electric lift that he later on told me that he designed and built because it was difficult for him to mount the stairs.
His study door was opened, and I went inside to see that there were other students of the Shaikh waiting for us. Someone made the introductions. I was asked about the da'wah in N. America, and activities of the Salafis, and the other sects. I gave them a brief account because I was anxious to hear the comments of the Shaikh, and his answers to their questions. That was my main concern.
I spent about a week in the Shaikh's resident, which I consider as a condensed course in the science of hadeeth and fiqh. In deed it was a rare opportunity, at least for a person like me who at the time was living about 15,000. miles away from this renowned scholar.
Due to the fact that there was no mosque nearby, I would call the adthan for Fajr prayer, and he would lead the Salah then we would move into the library where the Shaikh began his work. Two hours later, the breakfast would be ready which we shared with two of the Shaikh's aides. He used to talk while eating or listen to what they had to say.
Then the Shaikh would return to the library to resume his work until around 10 o'clock when he retired to his family's apartment. He would remain there until Dthuhr prayer followed by lunch and siesta.
After Asr prayer, the Shaikh stayed in the library and remained there until around midnight. That was the best part of the day. Some of his close students would come in and join us for the rest of the evening. Due to certain reasons that were beyond his will, the Shaikh's house was open only to his relatives and close students, not to visitors, let alone to public. They did not waste his time by idle talk or anything of that nature.. They would bring their questions concerning biographies of hadeeth narrators, their classifications and the hadeeth standards, and other issues on aqeedah or jurisprudence. He would answer them as if he was reading from a book.
There was another interesting period of that part of the day when the Shaikh began taking telephone calls and answering the questions of callers from all over the world. The phone never stopped ringing. As soon as one call was over, another would be waiting on line. We used to listen to the questions through a speakerphone. The topics varied widely.
He would give his answers according to the level of understanding of the caller. But he would not answer the question before he completely understood it, nor would he move from one point to another before he was sure that the caller understood the previous one. At times, he would repeat the point more than once without showing signs of frustration. He always used to ask the caller after answering his question whether he understood the answer.
One day the phone rang when the Shaikh was sitting in his library with some of his students. It was a female student of knowledge from Algeria, who used to call the Shaikh frequently. She said to him: Shaikh, I saw a dream last night. The Shaikh did not usually care much about interpreting dreams. But since he knew who she was, he allowed her to report to him her dream. She said: 'I saw the Prophet (saws) walking while there was an old man with white beard sitting on the side of the road. I asked the Prophet, may Allah exalt his mention, who that man was, and he said: This is Shaikh Nasirud-Deen al-Albani." At that point, the Shaikh broke in tears, and so did his students. In the meantime, the caller kept asking: 'Shaikh are you there? Are you there?' The Shaikh hung up, and gave his student a short speech about that fact that no one should take things for granted, for no one knows where will he end up. Or words to that effect.
Once the telephone period was over, he would listen to the comments or inquiries of his students on one of his answers, or would ask him questions relevant to some issues that were raised by callers. All of the questions and answers along with the comments of his students were taped. But unfortunately, the Shaikh did not keep the original tapes, and that was why he could not retrieve them from the fellow who was taping his sessions.
Knowing the Shaikh's love of the Sunnah of the Prophet (saws), it was not surprising to know that he listened to his students' funny incidents that occurred to them during the day. He himself would share with them an incident of his own. His Damascene dialect made his narrative more interesting.
Besides being a specialist in the science of hadeeth, the Shaikh, may Allah grant him mercy, also designed quite a few things in his home. One of them was the solar water-heater, which he showed me the next day of my arrival. He also designed an elevator for himself because it was difficult for him to climb up the stairs. He also devised a sundial that he placed on the roof of his house to show the exact prayer times, and other things.
There were other occasions that I really enjoyed. We used to receive invitations from his students for lunch, dinner, or even breakfast. He never refused any of them unless it was break fast, or when he was tied up with some important occupation. I enjoyed those occasions because they were attended by a large number of guests, which meant more questions and discussions.
One day we were invited for lunch by sh. Hassan al-Awaysheh. Among the guests was a young man who brought a message from Hikmatyar to Shaikh Naseruddeen al-Albani concerning the assassination of Shaikh Jamilur-Rahman, may Allah grant him mercy. The discussion was about the war in Afghanistan, and the assassination of Jamil Arrahman which was the topic of the hour. After the Shaikh opened the discussion and made his point, I asked his permission to share my views on the issue. The Shaikh looked at me in the face and noticed that I was irritated by Hikmatyar's representative, and said: 'In sha Allah.' I waited long hoping that he would give me the chance to speak.
The time for Asr prayer was due, so we went to the masjid to perform Salah, and then we returned to our host's house. When every one took his seat, the Shaikh looked at me and said, 'I think you have something to say.' I was just waiting for that moment, and did not hesitate to say: 'Certainly.'
Having said what I had in my mind, I felt relieved. Later on, I realized that the Shaikh had a valid reason for not giving me the chance to speak when first I asked his permission. He knew that the statements of the guest irritated me, and he wanted me to calm down before I uttered any word.
On the way home, I apologized to him for being unable to hide my emotion while making my point. Although he agreed that it was valid point, but he said: "As you know, it is hard for the ego to accept the truth. It is more so to accept it when it is presented in a sharp manner." I looked at him while he was driving, and gave him a smile tinted with a sense of guilt. I was unable to utter a word in response. I said to myself if these were the only words of wisdom I learnt from this great scholar during my stay with him, they would have been more than sufficient for me to take home.
One evening Shaikh Muhammad Shaqrah, may Allah preserve him, invited us for dinner. That night I felt sorry for having forgotten to bring along my tape recorder. The Shaikh at that night was in a good mood. There were only few of his devoted students with us, when he talked about his suffering in his life, and how he had to leave his father's residence with little amount of money and be on his own. His recollection moved him to tears, and we cried along with him. I hope some day I will be able to write about that part of the Shaikh's life which is not recorded in books.
Needless to say the duration of my visit flashed by when all of a sudden I realized that I had to pack for the return trip. The Shaikh insisted to take me to the airport, and I insisted that he should stay home. But he ignored my objection. Although I enjoyed his uninterrupted company for more than forty minutes, yet I felt guilty for taking him away from his work.
| Ask Before YOu Post to the Group | by Nissho for everyone |
bismillah ir rahman ir raheem
asalamualikum wa rhama tullahi wabaraka tuhu
the below msg is posted on the group page as note, and i just will add to it, insha-allah every msg that is not related to the group topic, will be deleted, and every msg that is posted without asking the admin of the group will be deleted as well. this is because the group is open to public and the admin of the group will be in charge of fitnah that is created through this group, anyone can join this group and post whatever one wishes therefore, i have to moderate this group with strict rule. and i request my brothers and sisters to cooperate with me for good.
bismillah ir rahman ir raheem
asalamualikum wa rahma tullahi wabaraka tuhu my beloved sisters & brothers
may allah reward you for joining this beneficial group. i just wanted to remind you that there was a note on the front page saying that, you should ask before you post anything to this group
so please, keep this in mind. may allah reward you.
was-salamualik wa rahma tullahi wa baraka tuhu.
Admin of the Group.
asalamualikum wa rahma tullahi wabaraka tuhu my beloved sisters & brothers
may allah reward you for joining this beneficial group. i just wanted to remind you that there was a note on the front page saying that, you should ask before you post anything to this group
P.S.: I made the group to post things only specific to the topic "Salafiyyah", things that i feel important to save and share with others. Kindly, join to benefit from the group BUT to post to this group please ASK ME before doing so. May Allah reward you.
so please, keep this in mind. may allah reward you.
was-salamualik wa rahma tullahi wa baraka tuhu.
Admin of the Group.
| Seeking knowledge from other than the Scholars | by Nissho for everyone |
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| What is Salafiyyah | by sisters for everyone |
Shaykh Muhammad Saalih Ibn al-Uthaymeen said: 'Salafiyyah is following the way of the Prophet (Sallallahu 'alaihi wa sallem) and his Sahaabah (companions) for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj (Methodology) such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah'
All the Salaf called to Islaam and to unite upon the Sunnah of Allaah's Messenger (Sallallaahu 'alaihi wa sallem) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of 'Aqeedah (beliefs) because they considered him, who differed in 'Aqeedah as astray.
But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.
It is said, 'Look at the way of the Salaf as-Saalih (the Righteous Predecessors, (i.e. the early generations of Muslims) and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihaad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of 'Aqeedah and (minor) issues of knowledge - for example, some of them denied that Allah's Messenger (Sallallahu 'alaihi wa sallem) saw His Lord and some of them confirmed of it. Some of them said, 'the deeds would be weighted on the Day of Judgment', whilst others held that 'the books which record the deeds will be weighed.' They also differ in matters of Fiqh (understanding), Marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.
Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.
But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (Sallallahu 'alaihi wa sallem) said, 'You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.' [1]
Then this is the true Salafiyyah.' [Liqaa-al-Baab al-Maftooh Q # 1322]
(1) 'Aqeedah: The principles and specific details of belief that one holds in his heart. (ex. Tawheed, Eeman)
Imaam al-Asbahaanee (d.535H) – (Rahimuhullaah) - said: 'The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.' [Al-Hujjah fee Bayaanil Mahajjah 1/364]
Shaykh-ul- Ibn Taymeeyah (Rahimuhullaah) said: 'It is not for anyone to place for the ummah a person calling to his path showing loyalty or enmity because of that path other than The Messenger of Allaah (Sallallaahu 'Alaihi was sallem).
And it is not permissible to place for them speech, show loyalty or enmity because of it other than the speech of Allaah and His messenger (Sallallaahu 'Alaihi was sallem) and that which The Ummah has united upon.
Rather, this is what the people of innovation do who place for themselves a person or some speech and they divide with it the ummah, showing loyalty or enmity upon that person or that kalaam (speech) or that attribute.
Original Source: Majmoo' al -Fataawa volume: 20, page: 124
| History of Troid.Org, How it started... fasinating.......... | by sisters for everyone |
AsSalamu Alaykum Wa Rahmatullahi Wa Barakatu,
This is a story from the brothers at troid. I thought it was
inspirational and would like to share it with you guys.
The History of `The Reign of Islaamic Da'wah', Toronto, Canada
As-salaam 'alaykum wa rahmatullaahi wa baraakatuh,
The Early Years
In 1996 a group of zealous young Muslims began to give da'wah in the
streets of Toronto. This small yet essential da'wah effort progressed
to become `The Reign of Islaamic Da'wah Centre.' We are a diverse,
multi-ethnic group of brothers and sisters who volunteer our time,
wealth and skills to spread pure Islaam through various mediums to
the Muslims and the non-Muslims.
Our efforts in street da'wah almost eight years ago resulted in
countless people embracing Islaam by the will of Allaah. We rented a
small facility which became the first da'wah centre in Toronto,
Canada. We had very limited resources at the time; 300-400 audio
cassettes, a tape dubbing machine, a few books and a phone line. We
struggled and strove in the path of Allaah and al-hamdulillaah; we
managed to collect enough money to print 30,000 da'wah leaflets. This
massive project resulted in countless new Muslims by the grace of
Allaah, the All-Mighty. Many of these young reverts became strong in
their religion and joined this noble da'wah effort.
As the community grew, so did the need for a larger facility and a
wide range of Islaamic projects evolved. In order to pave the way for
the Muslims to continue their Islaamic development; `aqeedah classes,
Arabic lessons, a book and tape store, counselling and other social
services would need to be made available. In 1997, the da'wah centre
relocated to a much larger location in a bustling area. The new
facility included a sisters section, structured classes, not to
mention daily da'wah services and an open door for all people,
Muslims and non-Muslims alike to learn about the true Religion of
Islaam. We sought and achieved registered non-profit status with the
government of Canada in 1998.
Another landmark was reached in 1998 with the help of Allaah, the All-
Powerful and the efforts of a few Muslims. We managed to distribute
50,000 leaflets entitled `20 Questions about Islaam' in addition to
600 audio cassettes. The leaflets were intended to call the non-
Muslims to Islaam, a supplement to the already successful `tawheed'
pamphlet. To our joy, these leaflets were inspirational to the
Muslims and became an instrumental tool in calling the Muslims in our
community to the sunnah. As the da'wah increased so did the necessary
activities. Da'wah was established in the prisons, Friday Prayer and
Islaamic classes in schools and universities, counselling services
were freely available and lectures and seminars were established. At
this juncture, the da'wah centre had evolved full-circle in the
service of da'wah to the Muslims and the non-Muslims.
In June of 1998, the da'wah centre investigated the potential of
creating a website to present the services of the centre and our
da'wah pamphlets. This small project grew to become the face of the
da'wah centre. Through time, troid.org has emerged from a single web
page to become one of the largest Islaamic knowledge base on the
internet. During the last three years, articles and audio cassettes
have been consistently published online for the benefit of the entire
world. This became a global da'wah platform which allowed us to
present the writings and recordings of the Scholars and their
students to the masses. At present, we have over 500 articles and
over 200 audio streams online. This translates to over 2000 megabytes
of data making it the largest known salafee website online. The site
has seen over half a million visitors in its 3½ year existence.
Currently an average of 1600 people visit the site each day and an
average of 3500 pages are viewed daily.
The Separating of 'Ahlul-Bid'ah wal-hizbiyyah' from Ahlus-Sunnah
As 1999 entered, the salafiyyeen in Canada encountered the fitnah
that had faced our brothers in England some years before, the fitnah
of tamyee', closet-Qutbism and overall opposition to the usool of ad-
da'watus-salafiyyah. It was at this juncture, amidst the confusion of
the callers to Innovation, that the centre made a clear mawqif to
make our allegiance to the noble Scholars of ahlus-sunnah wal-
jama'aah such as Shyakh Rabee' Ibn Haadee, Shaykh Saalih al-Fawzaan,
Shaykh `Ubayd al-Jaabiree and other than them from Scholars of this
ummah. The tapes of `ulamaa and the tullaabul-`ulamaa were emphasised
in direct opposition the mumayyee cries for `bringing the issues of
the scholars of Canada (wallaahul-musta'aan)' or `Shaykh Rabee'
doesn't have time for these issues!'.
It was during this year that our noble brothers from `waseelatus-
salafiyyah' in America were kind enough to visit us and advise us
towards righteousness and piety. So, our noble brother, Kashif Khan
al-Bataanee made many affairs clear to us and directed us to
strengthen our ties with the trusted du'aat in the West such as our
brother and elder, Aboo Uways `Abdullaah Ahmad (rahimahullaah), Aboo
Khadeejah `Abdul-Waahid from Salafi Publications, Aboo Talhah Daawood
Burbank (from the first of men to propagate salafiyyah in the West)
and other than them. Our eyes were opened to the pathways to
knowledge, we began to contact the `ulamaa and their students and
continued to propagate their writings and speech upon the internet
despite the angry insults of the hidden hizbiyyeen whom Allaah was
exposing day by day. It was at this point that the centre began to
solidify its direction and subsequently many of those who had
diseases in their hearts, love of fame, hatred for the `Ulamaa and
guised disdain for the salafee da'wah began to separate and called
others to separation. And as had preceded many years before in
England, a clear separation occurred between those who desired to be
with the `Ulamaa and those who desired to oppose them and by Allaah,
this was a barakah from Allaah, an aid to the da'wah and a light upon
the path of salafiyyah, the da'wah of the noble Messenger
(sallallaahu `alayhi wa sallam).
Hugh Gains (wal-hamdulilaah) as Ahlus-Sunnah in Toronto strive forth
upon clear salafiyyah
Between 1999-2003, due to the abandonment of the financial support of
many of the people (because to their disapproval of the direction of
the centre – sticking firmly to the `Ulamaa and abandoning the
personalities in the city who were separating the people from the
scholars), the centre was moved to a smaller office, wal-hamdulilaah
this only strengthened the brotherhood and increased the firmness of
the community upon salafiyyah, and increased our hatred for
shaqsiyyah and tamyee'. Despite the small facility (no larger than
the average bedroom), the classes increased, the tele-links became
more frequent and the emergence of TROID Publications (now with 10
books published) expanded the scope of the centre's projects. This
was a period of tasfiyah wat-tarbiyah for the community, a sign from
Allaah that those who wish the spread this noble da'wah will be faced
with trial upon trial. al-hamdulilaah, the community persevered,
organising as many initiatives as possible; telephone lectures with
some of the ahlul-ilm and du'aat in the West, the `eedayn were
established, knowledge days, a class on thalaathatul-usool and
tajweed. During this testing time, the salafiyyeen were not swayed by
the siyyasah of ahlul-bid'ah, remaining firm upon the path of
salafiyyah, not concerning themselves with the mockery of the
partisan ones. It was a `new beginning' for the centre, establishing
the usool of ad-da'watus-salafiiyah and cleansing the community of
the years of shubuhaat at the hands of ahlul-hizbiyyah in our city.
In striving to bridge the gap between the awaam and ahlul-ilm, we
were graced by Allaah to be able to successfully host two seminars in
Toronto.
The Launch of Masjidul-Furqaan & Islaamic Centre
Iin 2004, the da'wah centre continued to grow in its activities. By
the Grace of Allaah, a new facility was opened which is more than
thirty times the size of the previous location and will enable ahlus-
sunnah to host the salaawat, khutbatul-jumu'ah, duroos, tele-links
and various other events, free from tribulation, wal-hamdulilaah.
During the last four years (2004-2007), the establishment of a masjid
upon the manhaj of the salaf has been a tremendous benefit to the
local and regional community. It has allowed the pure da'wah of ahlus-
sunnah wal-jama'aah to be propogated without hinderence, from the
highlights during this period are
a) Islamic Seminars (Approx. 2-3 a year, the most prominent of them
being 'The Khawaarij, A Legacy of Evil & The Hallmarks of Ahlus-
Sunnah (Anti-Terrorism conf.) 2006, The Path to Paradise (with the
mashaayikh from Yemen) 2006, and the Islamic Summer Course (six week
course) 2007
b) Regular Classes for Children and Adults
c) Islaam.ca (2006) - A dedicated site introducing Islam to the non-
Muslim reader
d) The Establishment of Khutbatul-Jumu'ah
e) The Establishment of the 'Eedayn
In general, the ability to convey the moderate and balanced da'wah
of ahlus-sunnah, the manhaj of the salaf without harm has opened up
the doors to much khayr and has served as a stablising point for the
community after much hardship, as Allaah said,
So verily, with the hardship, there is relief, (Ash-Sharh 94:5)
Truly this is a great success, a blessing from Allaah and a testament
to the hard work of the local and international community. We thank
Allaah, the giver of Mercy for this great blessing, we thank our
noble brothers and sisters for their du'aa and their support and we
ask Allaah to plant our feet firm upon this noble salafee manhaj,
ever-loving to please and obey Allaah, clinging firmly to the
kibaarul-'ulamaa - the inheritors of the Prophets, always hating
innovation and it's callers, and we ask Allaah to keep our hearts
pure, loving unity, hating division and always putting forth the best
intentions, wal-hamdulillaahir-rabbil-
Your brothers at `The Reign Of Islaamic Da'wah'
Toronto, Canada
This is a story from the brothers at troid. I thought it was
inspirational and would like to share it with you guys.
The History of `The Reign of Islaamic Da'wah', Toronto, Canada
As-salaam 'alaykum wa rahmatullaahi wa baraakatuh,
The Early Years
In 1996 a group of zealous young Muslims began to give da'wah in the
streets of Toronto. This small yet essential da'wah effort progressed
to become `The Reign of Islaamic Da'wah Centre.' We are a diverse,
multi-ethnic group of brothers and sisters who volunteer our time,
wealth and skills to spread pure Islaam through various mediums to
the Muslims and the non-Muslims.
Our efforts in street da'wah almost eight years ago resulted in
countless people embracing Islaam by the will of Allaah. We rented a
small facility which became the first da'wah centre in Toronto,
Canada. We had very limited resources at the time; 300-400 audio
cassettes, a tape dubbing machine, a few books and a phone line. We
struggled and strove in the path of Allaah and al-hamdulillaah; we
managed to collect enough money to print 30,000 da'wah leaflets. This
massive project resulted in countless new Muslims by the grace of
Allaah, the All-Mighty. Many of these young reverts became strong in
their religion and joined this noble da'wah effort.
As the community grew, so did the need for a larger facility and a
wide range of Islaamic projects evolved. In order to pave the way for
the Muslims to continue their Islaamic development; `aqeedah classes,
Arabic lessons, a book and tape store, counselling and other social
services would need to be made available. In 1997, the da'wah centre
relocated to a much larger location in a bustling area. The new
facility included a sisters section, structured classes, not to
mention daily da'wah services and an open door for all people,
Muslims and non-Muslims alike to learn about the true Religion of
Islaam. We sought and achieved registered non-profit status with the
government of Canada in 1998.
Another landmark was reached in 1998 with the help of Allaah, the All-
Powerful and the efforts of a few Muslims. We managed to distribute
50,000 leaflets entitled `20 Questions about Islaam' in addition to
600 audio cassettes. The leaflets were intended to call the non-
Muslims to Islaam, a supplement to the already successful `tawheed'
pamphlet. To our joy, these leaflets were inspirational to the
Muslims and became an instrumental tool in calling the Muslims in our
community to the sunnah. As the da'wah increased so did the necessary
activities. Da'wah was established in the prisons, Friday Prayer and
Islaamic classes in schools and universities, counselling services
were freely available and lectures and seminars were established. At
this juncture, the da'wah centre had evolved full-circle in the
service of da'wah to the Muslims and the non-Muslims.
In June of 1998, the da'wah centre investigated the potential of
creating a website to present the services of the centre and our
da'wah pamphlets. This small project grew to become the face of the
da'wah centre. Through time, troid.org has emerged from a single web
page to become one of the largest Islaamic knowledge base on the
internet. During the last three years, articles and audio cassettes
have been consistently published online for the benefit of the entire
world. This became a global da'wah platform which allowed us to
present the writings and recordings of the Scholars and their
students to the masses. At present, we have over 500 articles and
over 200 audio streams online. This translates to over 2000 megabytes
of data making it the largest known salafee website online. The site
has seen over half a million visitors in its 3½ year existence.
Currently an average of 1600 people visit the site each day and an
average of 3500 pages are viewed daily.
The Separating of 'Ahlul-Bid'ah wal-hizbiyyah' from Ahlus-Sunnah
As 1999 entered, the salafiyyeen in Canada encountered the fitnah
that had faced our brothers in England some years before, the fitnah
of tamyee', closet-Qutbism and overall opposition to the usool of ad-
da'watus-salafiyyah. It was at this juncture, amidst the confusion of
the callers to Innovation, that the centre made a clear mawqif to
make our allegiance to the noble Scholars of ahlus-sunnah wal-
jama'aah such as Shyakh Rabee' Ibn Haadee, Shaykh Saalih al-Fawzaan,
Shaykh `Ubayd al-Jaabiree and other than them from Scholars of this
ummah. The tapes of `ulamaa and the tullaabul-`ulamaa were emphasised
in direct opposition the mumayyee cries for `bringing the issues of
the scholars of Canada (wallaahul-musta'aan)' or `Shaykh Rabee'
doesn't have time for these issues!'.
It was during this year that our noble brothers from `waseelatus-
salafiyyah' in America were kind enough to visit us and advise us
towards righteousness and piety. So, our noble brother, Kashif Khan
al-Bataanee made many affairs clear to us and directed us to
strengthen our ties with the trusted du'aat in the West such as our
brother and elder, Aboo Uways `Abdullaah Ahmad (rahimahullaah), Aboo
Khadeejah `Abdul-Waahid from Salafi Publications, Aboo Talhah Daawood
Burbank (from the first of men to propagate salafiyyah in the West)
and other than them. Our eyes were opened to the pathways to
knowledge, we began to contact the `ulamaa and their students and
continued to propagate their writings and speech upon the internet
despite the angry insults of the hidden hizbiyyeen whom Allaah was
exposing day by day. It was at this point that the centre began to
solidify its direction and subsequently many of those who had
diseases in their hearts, love of fame, hatred for the `Ulamaa and
guised disdain for the salafee da'wah began to separate and called
others to separation. And as had preceded many years before in
England, a clear separation occurred between those who desired to be
with the `Ulamaa and those who desired to oppose them and by Allaah,
this was a barakah from Allaah, an aid to the da'wah and a light upon
the path of salafiyyah, the da'wah of the noble Messenger
(sallallaahu `alayhi wa sallam).
Hugh Gains (wal-hamdulilaah) as Ahlus-Sunnah in Toronto strive forth
upon clear salafiyyah
Between 1999-2003, due to the abandonment of the financial support of
many of the people (because to their disapproval of the direction of
the centre – sticking firmly to the `Ulamaa and abandoning the
personalities in the city who were separating the people from the
scholars), the centre was moved to a smaller office, wal-hamdulilaah
this only strengthened the brotherhood and increased the firmness of
the community upon salafiyyah, and increased our hatred for
shaqsiyyah and tamyee'. Despite the small facility (no larger than
the average bedroom), the classes increased, the tele-links became
more frequent and the emergence of TROID Publications (now with 10
books published) expanded the scope of the centre's projects. This
was a period of tasfiyah wat-tarbiyah for the community, a sign from
Allaah that those who wish the spread this noble da'wah will be faced
with trial upon trial. al-hamdulilaah, the community persevered,
organising as many initiatives as possible; telephone lectures with
some of the ahlul-ilm and du'aat in the West, the `eedayn were
established, knowledge days, a class on thalaathatul-usool and
tajweed. During this testing time, the salafiyyeen were not swayed by
the siyyasah of ahlul-bid'ah, remaining firm upon the path of
salafiyyah, not concerning themselves with the mockery of the
partisan ones. It was a `new beginning' for the centre, establishing
the usool of ad-da'watus-salafiiyah and cleansing the community of
the years of shubuhaat at the hands of ahlul-hizbiyyah in our city.
In striving to bridge the gap between the awaam and ahlul-ilm, we
were graced by Allaah to be able to successfully host two seminars in
Toronto.
The Launch of Masjidul-Furqaan & Islaamic Centre
Iin 2004, the da'wah centre continued to grow in its activities. By
the Grace of Allaah, a new facility was opened which is more than
thirty times the size of the previous location and will enable ahlus-
sunnah to host the salaawat, khutbatul-jumu'ah, duroos, tele-links
and various other events, free from tribulation, wal-hamdulilaah.
During the last four years (2004-2007), the establishment of a masjid
upon the manhaj of the salaf has been a tremendous benefit to the
local and regional community. It has allowed the pure da'wah of ahlus-
sunnah wal-jama'aah to be propogated without hinderence, from the
highlights during this period are
a) Islamic Seminars (Approx. 2-3 a year, the most prominent of them
being 'The Khawaarij, A Legacy of Evil & The Hallmarks of Ahlus-
Sunnah (Anti-Terrorism conf.) 2006, The Path to Paradise (with the
mashaayikh from Yemen) 2006, and the Islamic Summer Course (six week
course) 2007
b) Regular Classes for Children and Adults
c) Islaam.ca (2006) - A dedicated site introducing Islam to the non-
Muslim reader
d) The Establishment of Khutbatul-Jumu'ah
e) The Establishment of the 'Eedayn
In general, the ability to convey the moderate and balanced da'wah
of ahlus-sunnah, the manhaj of the salaf without harm has opened up
the doors to much khayr and has served as a stablising point for the
community after much hardship, as Allaah said,
So verily, with the hardship, there is relief, (Ash-Sharh 94:5)
Truly this is a great success, a blessing from Allaah and a testament
to the hard work of the local and international community. We thank
Allaah, the giver of Mercy for this great blessing, we thank our
noble brothers and sisters for their du'aa and their support and we
ask Allaah to plant our feet firm upon this noble salafee manhaj,
ever-loving to please and obey Allaah, clinging firmly to the
kibaarul-'ulamaa - the inheritors of the Prophets, always hating
innovation and it's callers, and we ask Allaah to keep our hearts
pure, loving unity, hating division and always putting forth the best
intentions, wal-hamdulillaahir-rabbil-
Your brothers at `The Reign Of Islaamic Da'wah'
Toronto, Canada
1. Question: What are the ways of safeguarding oneself from having ghuloo (excessiveness) in the Deen and from having ta’assub (bigotry) and tahazzub (partisanship) to certain individuals or certain Da’wah organizations?
Answer: The protection here, with regards to the Deen, and acting according to it’s attributes is what Allaah سبحانه وتعالى and His Messenger, peace and blessings be upon him, ordered. It is the taqwaa of Allaah, having taqwaa and working according to the Book – the Qur’aan, and the Sunnah of His Prophet, peace and blessings be upon him, for indeed therein is the protection.
So whoever holds fast to the Qur’aan - and the Qur’aan is the Hudaa (Guidance) andNoor (light); so he should look into it and whatever the Qur’aan orders him to do he should do it, and whatever the Qur’aan orders him to abstain from then he should comply. This also applies to what is in the Sunnah of the Prophet صلى الله عليه وسلم. We know that the Prophet’s character was the Qur’aan and likewise, his Companions’ character was the Qur’aan and his Sunnah صلى الله عليه وسلم.
Adhering to the Book and the Sunnah is what will protect the individual from falling into shameful actions, or actions which are forbidden. This holding fast to the Qur’aan and Sunnah and what our Pious Predecessors (as-Salaf as-Saalih) were upon, is the protection. There are other matters which would explain what a person is upon, because some of the people involve themselves in things that they should not be concerned with, and we know that the Prophet said, “From the goodness of a person’s Islaam, is leaving off that which does not concern him;”[1] and the Prophet صلى الله عليه وسلم also said, “Adhere to my Sunnah and the Sunnah of the Rightly Guided Khulafaa' after me, hold onto it with the Molars, and beware of the newly-innovated matters; for indeed every newly-innovated matter is a Bid`ah, and every Bid`ah is a heresy, and every heresy is in Hellfire.”[2] So this is the meaning of the Book of Allaah being ‘Light’ as well as the Sunnah of His Messenger صلى الله عليه وسلم. As for what the Haraakiyyoon invent and say, then this is what we should avoid and not listen to. This is what is obligatory upon the servant.
What is intended is following the Qur’aan and the Sunnah as following it will protect a person. Some people are concerned with other things; so do not be concerned with those people who are upon other ways and other things like that. The Qur’aan and the Sunnah is the protection from falling into those areas that are disliked.
The Sheikh حفظه الله says this is why we find the Prophet saying “Alaikum bi sunnati…”i.e. “Adhere to my Sunnah and the sunnah of the rightly guided Khulafaa’. Stick to it as if you were biting onto something and beware of newly invented matters in the Deen.
http://www.albaseerah.org/forum/showthread.php?t=3370&goto=nextnewest
| So it is not incumbent for a caller to Allaah تعالى to use a specific phrase such as ‘Salafiyyah’. Why? | by Nissho for everyone |
4. Question: A very good, committed and Inshaa Allaah sincere brother calls people to Salafiyyah but sometimes aggressively questions Muslims regarding if they are Salafi or not. This has resulted in many Muslims feeling offended and turning away from the word ‘Salafi’. This brother believes that the word Salafi must be used right away in Da’wah otherwise it is a sign that the person is ashamed of being Salafi. How should this person be advised?
Answer: It is not incumbent for one calling to the religion of Allaah تعالى to use a specific phrase such as ‘Salafiyyah’. Rather a caller to Allaah تعالى should call to the Book of Allaah تعالى and the Sunnah of His Messenger صلى الله عليه وسلم, or to the haqq (truth), or to the Qur'aan. So it is not incumbent for a caller to Allaah تعالى to use a specific phrase such as ‘Salafiyyah’. Why? Because using the phrase ‘Salafiyyah’ could be used in issues far from the truth and in turn the phrase may be hated and people may be chased away from it. So it is not incumbent to use that specific phrase in calling to Allaah تعالى.
http://www.albaseerah.org/forum/showthread.php?t=3126&goto=nextnewest
Answer: It is not incumbent for one calling to the religion of Allaah تعالى to use a specific phrase such as ‘Salafiyyah’. Rather a caller to Allaah تعالى should call to the Book of Allaah تعالى and the Sunnah of His Messenger صلى الله عليه وسلم, or to the haqq (truth), or to the Qur'aan. So it is not incumbent for a caller to Allaah تعالى to use a specific phrase such as ‘Salafiyyah’. Why? Because using the phrase ‘Salafiyyah’ could be used in issues far from the truth and in turn the phrase may be hated and people may be chased away from it. So it is not incumbent to use that specific phrase in calling to Allaah تعالى.
http://www.albaseerah.org/forum/showthread.php?t=3126&goto=nextnewest
| When do we say that a common person is not a Salafee? | by Nissho for everyone |
| When do we say that a common person is not a Salafee? |
| The common person, like the average raafidhee, or the average soofee, or their likes from the people of partisanship, if he affirms their ideas and he follows them, befriending people for their sake, and opposing the Salafees for example, then he is from them.But if he is not active (doing the aforementioned), and he is a person who accepts the Truth, then he is to be advised and taught the Salafee manhaj. There should be no rush in judging him. But if he is active with them and accepts their ideas as I have mentioned, then he is from them. Other than this, the ordinary person who does not understand what they are on, the one who holds no animosity or stance against the Salafee methodology, such a person should be dealt with patiently, taught, and advised. There should be no rush in judging him. |
| Shaykh Rabee` bin Haadee |
| SOURCE This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM001, dated 1423/7/23. |
| http://www.bakkah.net |
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