 | While Imaam Ahmed ibn Hanbal was in prison.. | by Nasrin for everyone |
While Imaam Ahmed ibn Hanbal was in prison..
Bismillah Hir Rahmaan Nir Raheem
Assalamu alaykum wa rahmatuallahi wa barakatuhu
In al-Siyar (11/238), al-Dhahabi reports from Abu Ja'far al-Anbaari:
When Ahmad was taken to al-Ma'moon, I was told about it, so I crossed the Euphrates and found him sitting in an inn, where I greeted him. He said, "O Abu Ja'far, why did you go to the trouble (of coming here)" I said, "Listen to me, today you are the leader and the people are following you. By Allaah, if you accept that the Qur'aan is created, a lot of people will go along with that, but if you do not, then neither will they. Even if this man (al-Ma'moon) does not kill you, you will still die, because death is inevitable, so fear Allaah, and do not go along with (al-Ma'moon).? Ahmad began to weep and said, "Ma sha Allaah" Then he said, "O Abu Ja'far, say it again,' so I said it again, and he kept saying, "Ma sha Allaah."
With regard to his being taken to al-Ma'moon, Imaam Ahmad said: "We reached al-Rahbah at midnight, and a man came to us and said, "Which of you is Ahmad ibn Hanbal" He was told, "This man." He said to the camel-driver, 'Slow down.' Then he said, "Listen to me, why should you worry if you get killed here and go to Paradise" Then he said, "May Allaah be with you," and left. I asked about him and I was told, "He is an Arab from the tribe of Rabee'ah who deals with wool in the desert. He is called Jaabir ibn 'Aamir, and they say good things about him." (Siyar A'laam al-Nubala', 11/241).
In al-Bidaayah wa'l-Nihaayah, it says that a Bedouin said to Imaam Ahmad: "Listen to me, you are a representative of the people, so do not be bad news for them. You are the leader of the people today, so beware of doing what they are asking you to do, lest you bear their sins on the Day of Resurrection. If you love Allaah, then bear this with patience, for the only thing standing between you and Paradise is your being killed." Imaam Ahmad said: "His words strengthened my resolve not to do what they were asking me to do." (Al-Bidaayah wa'l-Nihaayah, 1/332).
It was reported that Imaam Ahmad said: "I never heard any stronger words at that time than what a Bedouin said to me at Rahbat Tawq, a village between al- Raqqah and Baghdaad on the banks of the Euphrates. He said, "O Ahmad, if they kill you for the truth, you will be a shaheed (martyr), and if you live, you will be praised." And so my heart grew strong." (Siyar A'laam al-Nubala', 11/241).
Imaam Ahmad said of the young man Muhammad ibn Nooh, who accompanied him at that time of trial: "Even though he was so young, he had such great knowledge, and I never saw anyone who adhered more firmly to the command of Allaah than Muhammad ibn Nooh, and I hope that his end was good.
He said to me one day, "O Abu 'Abd-Allaah, you are not like me. You are a man whom people follow, and they are straining their necks to see what you will do, so fear Allaah and adhere to His commands.? Then he died, and I prayed the janaazah (funeral) prayer for him and buried him." (Siyar A'laam al-Nubala', 11/242)
Even his fellow-prisoners, whom Imaam Ahmad used to lead in prayer in chains, had a role to play in helping him to stand firm. One day when he was in prison, Imaam Ahmad said, "I don't care about being in prison ? it is no different from my home ? or about being killed by the sword, but I am afraid of the trial of being whipped.? One of the other prisoners heard him and said, "Don't worry, O Abu 'Abd-Allaah, it is only two lashes of the whip, then you don't feel where the rest fall." It was as if this reassured him and calmed him down. (Siyar A?laam al-Nubala?, 11/240)
Al-Ma'mun adopted this belief, and came to torture Ahmad bin Hambal, so that he would do the same. al-Ma'mun died, al-Mu'tasim continued in torturing him, and he took a stand for Allah - the Mighty and Exalted - in which he honored this religion. Eighteen years, and three rulers who tortured him so that he would accept and endorse the belief of the Qur'an being created, but, he refused. Then came al-Wathiq, who reversed all that had happened in terms of the affair of the creation of the Qur'an. He wanted to honor Ahmad bin Hambal publicly, but, Imam Ahmad refused. So, he sent for his sons and showered them with gifts, which they accepted. When Ahmad bin Hambal learned that his sons had accepted the gifts of al-Wathiq, he built a wall between his home and theirs, boycotting them.
One day, Ahmad bin Hambal became sick. So, his doctor instructed him to roast a ear of corn in the oven and eat it. So, he bought the corn, and asked that it be roasted. So, it was taken to the oven of his uncle, Salih. When it was brought back to Ahmad, he asked: "Where did you roast it?" They said: "In the oven of your uncle, Salih." He said: "I will not even taste it, as his wealth has been mixed with the gifts of the ruler."
As a result, it got to the point that even the jinn would fear him!
A crazed girl was brought to al-Wathiq, so, he said: "Send her to Ahmad bin Hambal." When she was brought to Ahmad, they asked him: "Please cure this crazed girl for us!" So, he began to speak to the jinni that had possessed this girl, saying: "Get out of this girl! Get out of this girl!" But, it didn't come out. He continued, saying: "Get out, or I'll - and Ahmad began to threaten the jinni - " and the jinni came out, saying: "O Ahmad! You feared Allah, so, everything is afraid of you! You feared Allah, so, everything is afraid of you!"
The jinni waited until Ahmad bin Hambal eventually died, and it returned to possess the girl once again. So, they brought the girl to a shaykh - who, as it was said, is more like us than Ahmad bin Hambal - and he began to speak to the jinni, saying: "Get out, or I'll..." Suddenly, the jinni began to laugh, saying: "Ahmad bin Hambal has died; Ahmad bin Hambal has died...""
"Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you."
['Fi Dhilal Surat at-Tawbah'; p. 195-196]
| The Future is for Islam | by Nasrin for everyone |
The Future is for Islam
Shaykh al-Albani [1] , Source: Silsilatul-Ahaadeethus-Saheehah (pp.6-8),
Al-Istiqaamah Magazine , Issue No.2 - Safar 1417H / July 1996
"Allaah - the Mighty and Majestic - said:
"It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it." [Soorah as-Saff 61:9].We are given the good tidings in this verse that the future is for Islaam, which will gain dominance, ascendancy and rule over all other religions. Some people may think that this was fulfilled in the time of the Prophet sallallaahu 'alayhi wa sallam and the Rightly Guided Khaleefahs (successors) and the righteous kings - but that is not the case. Rather, only a part of this true promise was fulfilled then - as the Prophet sallallaahu 'alayhi wa sallam indicated in his saying:
"Night and day will not pass away until al-Laat and al-'Uzzaa are worshipped." So 'Aaishahradiallaahu 'anhaa said: O Messenger of Allaah! I thought that when Allaah sent down:
"It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it."that it would be complete. He sallallaahu 'alayhi wa sallam said: "There will be of that what Allaah wishes." 2
There are other ahaadeeth which show how far Islaam will reach and dominate and how far it will spread, such that there is no doubt that the future is for Islaam, by the permission and favour of Allaah. So I will quote what I am able to from these ahaadeeth and hopefully they will strengthen the determination of the workers for Islaam; and be a proof against those who are indifferent and those who have despaired!
Firstly: "Indeed Allaah gathered up the earth for me so that I saw its east and its west; and indeed the dominion of my Ummah will reach what was gathered up for me from it." 3 And even clearer than it and more general is the hadeeth:
Secondly: "This affair will reach what is reached by the night and the day; and Allaah will not leave a dwelling of brick, nor fur, except that Allaah will cause this Deen to enter it - bringing honour or humiliation. Honour which Allaah gives to Islaam and humiliation which Allaah will give to disbelief."4
| How to call the common person to Salafiya | by Nasrin for everyone |
Question:How should the common person be called to salafiya, the methodology of the pious predecessors, especially since it has been associated with some of the evil wicked callers.
Answer:ALLAH has given us the method for calling to it, ALLAH said to his Prophet (peace and blessing are upon him) “Invite to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Chapter 16 verse 125) Therefore it is calling to ALLAH with wisdom, and wisdom is knowledge and clarity and the evidence. So you are to call with knowledge and with good manners and with kindness and softness; and this is the way to call the common person and other than them, but the common person more often accepts the call. And it is possible that the common person will accept the call without any argumentation. But if it requires some argumentation due to the fact that they are stubborn or because they have some connection to falsehood, then argue with them in the best way. (ALLAH says) “The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). (Chapter 41 verses 34-35)
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net/show_fatwa.aspx?id=172
Answer:ALLAH has given us the method for calling to it, ALLAH said to his Prophet (peace and blessing are upon him) “Invite to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Chapter 16 verse 125) Therefore it is calling to ALLAH with wisdom, and wisdom is knowledge and clarity and the evidence. So you are to call with knowledge and with good manners and with kindness and softness; and this is the way to call the common person and other than them, but the common person more often accepts the call. And it is possible that the common person will accept the call without any argumentation. But if it requires some argumentation due to the fact that they are stubborn or because they have some connection to falsehood, then argue with them in the best way. (ALLAH says) “The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). (Chapter 41 verses 34-35)
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net/show_fatwa.aspx?id=172
| How to Give Dawah | by Nasrin for everyone |
How to Give Dawah
Abdullah Ibn Abdur-Rahmaan Al Jarboo (May Allah Preserve Him)
Acting Professor at Medinah University
Translated by: Tahir Wytt
Transcribed by: Amir Ibn Uthman Rushdan
Date – 24th of Rajab - Friday August 18,2006
Time – 7:30 – 8:30
Topic – “How to Give Dawah”
Professor from the College of Dawah “Usool ud-Deen” - Former head of Dept. of Aqeedah at Medinah University.
Has written many books (none of them translated in English). The name of one of his books “Examples of Imaan in the Quran.” The Shaykh studied at Petroleum University and he learned English there.
The Shaykh begins with the Name of Allah, Salaam, Introduction, and first three ayat of Surat-ul Fatihah and then testified there is none worthy of worship except Allah and Muhammad is the Messenger of Allah.
“Oh you who believe, fear Allah, have taqwa of Allah, and be with those who are truthful”. This is a great command for everyone who is pleased with Allah and his Prophet. And they are the victorious group. That is the successful group as well, that group which will remain upon the truth until the Day of Judgment.
The Shaykh expressed his gratitude of being able to meet us and be with us today. He would have invited us to his house but he had to travel and he thanked Allah for making it easy for us to gather today on Jumua`ah. He hopes we increase in two things. 1- Obedience to Allah and Righteous actions. 2 – Increase in Knowledge so that we can call to the worship of Allah when we return insha’Allah.
In the beginning of this study period, we are reminded of that which has come, that which has been narrated in relationship to the virtues of giving Dawah. It is a fundamental job and duty of every Muslim as Allah has said to his Messengers “This is MY Path… We all call to Allah upon Baseerah, and Glory be to Allah that I am not amongst the Mushrikun.”
Dawah was a duty of the Prophets and messengers and it is now the duty of all Muslims. We have the ability to mention many ayat which have come to relation to Dawah. However we will mention one thing and use it as a key to open the doors to our discussion.
Allah says: “And who is better in speech then the one who calls to Allah, and who does righteous deeds, and says I am from amongst the Muslims”
There is no one better then this individual on earth who calls to Allah that does this.
Dawah to the People of the Book
1- Pure Intention – caller must have pure intention for the sake of Allah.
He wants to call to these people in specific because he sees his business and his trade from Allah and he wants benefits from Allah, His love, His pleasure. – (If one wishes to gain the pleasure and love of Allah then he should look to giving Dawah) as this was the way of the Prophets. He should want to benefit and gain the same reward that the Prophets and Messengers gained in their business (tijara) with Allah (Subhanahu wa Ta`alah). As the Prophet (Salallhu alayhi Wa Salam) Said:
“If one guides an individual to Islam, it is better for them then the red camels”
From the objectives of Dawah is that we establish the proof of Islaam. But the objective is for the Muslims to have people enter Islaam so this is more important then establishing the proof.
The individual should look to refute the lies against Islaam, but should not do this for his self’s sake but rather to refute the lies in order to get people to enter into Islaam. The wisdom is that once doing this, you include the previous goal while attempting the latter.
An important issue is that the Shaykh says the benefit we gain from making our niyah (intention) in making dawah to encourage people to enter into Islaam. This will help the individual who is making dawah to be consistent in good character (Dealing with them gently and not harshly). An example is the businessman who deals with people harshly and no one wants to buy from them whereas one who is gentle then the people will want to buy from them. We should want good for the person and want them to enter into that which is good for them. His goal should not be to establish the proof, but for the one who wants more then that to enter people into the deen, then this is better and the way is to be gentle and kind.
As it relates to the People of the Scripture (Jews and Christians), it is important one knows the reality of the individual you are calling, to know their way of thinking, their set of beliefs, their characteristics, behavior et… But what we find today is that the Jews and Christians of today is different then those of old. The Jews and Christians of today have been greatly affected by many factors (Philosophical theories, Darwinism, Zionism, etc… many of which don’t relate to their religion at all). So we find many Christian or Jews that thinks just like an Atheist, etc… The point is that you are clear of the condition of the one you are trying to call in order to be effective.
Two Categories of People that are dealt with in making Dawah to:
The one who is inviting he has to have a type of feeling. This feeling is that the one he is talking to, he wants the truth, shows things are making sense to him, and he is accepting etc...
The other is the one who is arrogant and doesn’t accept anything no matter what is said to him.
Firstly, the one who appears he doesn’t want the truth, may be envious, may have spite. etc… The Shaykh’s advice is to stay away from this type of individual because if he doesn’t want the truth then the only thing that will happen is that he will waste the Daaee’s time as well as use the time to create doubt in the Daaee.
For the one who is like this, then we give him a general statement and tell him that Allah has sent a Messenger with Truth. Refer him to the Quran and by doing this we have conveyed the message. By doing this, we have done our job.
The Shaykh goes on to say; now we want to deal with HOW to give DAWAH.
1- General Methods – Used with the mass majority.
- One should himself be a good Muslim, be presentable, and be clean. When people look at him they should see Islaam. In his behavior, his dress, all his actions, staying away from evil acts and indecent behaviors should be the model of Islaam. With good intention it is a good and easy way of giving dawah.
First example – As many know there are many vast countries spacious like Indonesia, China, Malaysia, etc. Which no army went to fight to spread Islaam, rather, Islaam was spread through trade, dawah, etc… And the locals found that the traders were good models and behaved decently, were clean, had honest stature, didn’t lie, didn’t commit al-fahishaa, etc… And so the locals liked this married into Muslim families, and this helped spread Islaam.
Second Example – The example here in Saudi Arabia where a family that had took as a maid a woman from a far eastern Asian country, perhaps Philippines. The woman began as a maid to the family, a Bedouin family; however she noticed how they used to purify themselves. They even had and exaggeration in their purification to her as to how they would purify themselves from urine, blood, etc… So she found this strange that they were this concerned about cleanliness. She had studied to be a nurse and found that germs are mostly in excretions etc... So she asked why is it that you all are so concerned with cleanliness and they said “We are Muslim and Allah has ordered us to stay away from these impurities”. So she said I want to read more about this Qur`an and as a result became Muslim, Alhamdulillah.
The Shaykh says this is what relates to the issue of Al-Qudwah (Being a good example).
“Oh Allah do not make us a fitnah for those who have disbelieved.”
This Ayah has two meanings from amongst the Salaf, both of which are true.
a) First meaning is Oh Allah; don’t place the kuffaar as authority over us so that they don’t take away our deen from us.
b) Second meaning, which his considered to be most authentic including Ibn Jareer is that it is a dua that Allah don’t make the Muslims to be in a position where they are weak (economically, politically, militarily) so that when the kuffaar look at us and see that we are weak, that they would say that we are weak because of our deen or Islaam. And by this, it prevents them from wanting to come to Islaam.
Second point under General Methods of calling to Islam is that which is used by many of the Christians who have entered into Islaam. When they go back to their people to make dawah and if their people say the truth is that which is our fathers were upon. If this was the case, then they are told, if this was true, then everyone would be on the truth. However, if one looks at the evidences, then they would see that the truth is one based on the evidences.
Then this one here, who has accepted the facts, then you’ll find they are also of different types.
There are some who want to debate in a philosophical manner and wants everything to make sense to him. For the Daaee who doesn’t have the ability to do this, then he should forward this individual to a Muslim who is knowledgeable in that area, in which to deal with this person with the proper knowledge and facts.
Another affair that needs attention is that one who doesn’t have the time to deal with this individual or take this individual to one who is able to deal with them then it is sufficient to give this copy a translation of the meaning of the Quraan. Some books which are not translated into English yet have stories of people who have treaded the path towards Islam and this could be given to them.
Then there is another type of people who are not interested in evidences. They seek evidences to convince that which is within themselves. They see the PEACE and Contentment within Muslims etc… or they know the beauties of Islaam.
The Shaykh wanted to lastly mention that there has been a lot that has been attributed to Islaam that is not from Islaam. They believe that there are many things that are from Islaam either because it has come from an astray group who says they are Muslims, OR perhaps this thing that they see is from Islam but it was presented in a negative manner and not properly. So they cannot digest that this is the perfect religion.
In general whatever the person calls to should be with sound knowledge and Ilm. Perhaps you may say something in ignorance and as a result close the door of guidance to the person.
Question – Some people claim that the actions of Al-Qaeda have brought back some power, glory, etc... to Islaam, so how do we approach this matter and these people?
Answer – The misconceptions and doubts surrounding the actions performed and the whole issue of The Al-Qaeda organization is something that has been confused. One main misconception is that America is trying to make a connection between Osama bin Laden to Saudi Arabia. The second misconception is that they want to connect the actions of this organization to Islaam. The third misconception is that with some of the Muslims, they have in that which was mentioned in the question itself that some Muslims believe there is some good for Islaam in these actions.
The first thing that we should clarify is that Osama bin Laden is not a Saudi, nor the way he thinks, nor his Aqeedah. He was born in Saudi but is from Yemen. Secondly his Aqeedah is that of the Sufi’s and is not upon that of Ahlus Sunnah Wal Jama`ah. Likewise, the third thing to mention is that the Saudi Govt. by way of taking advice from scholars realized this man has some weird thoughts and ideologies that have nothing to do with this country nor with what is taught in this country so based on this they revoked his citizenship when he was in Sudan. Based on this discovery by Saudi Arabia, they revoked his citizenship 10 years before the actions of 9/11. At that point in time America found itself defending Bin Laden saying he is a revolutionary, he was speaking out against the society of Saudi Arabia etc… However Saudi was saying at this time that he has an ideology which will lead to confrontation and for this reason they revoked his citizenship. The Saudi Govt. already discovered this person’s flaw well prior to 9/11.
As is related to the 2nd misconception is that these actions have something to do with Islaam, then this is also incorrect. These actions which have and are being done by Al-Qaeda are known to the Muslims to be actions of the Khawarij. Those who have left the way of the people of Knowledge and leave off the authority and place authority to people amongst them. As a result they do not recognize authority of Governments.
The Prophet in explaining this group, explained them as those who have left off obedience and have separated themselves from the Jama`ah. The Prophet also said they will exit at the end of time, that their will be a group at the end of time that will be very young. The next part of their characteristics is that they are foolish. They are people who don’t have a lot of experience in affairs.
So along with them being young and inexperienced is that they will speak with the best speech. They will quote from statements of the Prophets and Companions, etc…
The fourth characteristic that they have is that the speech they make does not go past their throats. They are not acting according to that which they are saying. Rather they are only acting according to their desires and distorting the text to make it mean that which they like. They don’t refer to the people of knowledge in matters of the text in relation to the deen.
The next thing described about them is that they will leave from the deen of Islaam just like the arrow flies out from the bow. The Prophet describes them as people who in the beginning were not strong to begin with so in the end they will leave the deen easily. (They will have no sound foundation in belief). After this the Prophet commanded that they be killed. He said “Kill them for indeed there is a reward for killing them in Yaumul Qiyaamah.”
The third misconception is that some of the Muslims mention there are benefits to Islaam as a result of these actions.
1- The ruling that is made upon a particular event has to go back to the textual evidence. We don’t look at as to what the people are doing. If so then this is taking ruling based on what has actually happened or occurred. If a person really believes this, then this in itself is a type of kufr. Because a person is now saying we can take a ruling based on our intellect and does not give the rulings priority to the texts and authentic sources.
Here many people have become convinced that the end results justify the means. The origin of the Shariah is perfect but due to false implementation confusion may occur and ignorance. For example a Sufi might tell you that celebrating the Mawlid is permissible. Why? Because the people’s hearts become soft and they may cry and some non-Mulsims may accept Islaam due to this etc… So based on this they may say that this is a righteous action to perform. Some people may take like drugs in the form of pills that make them excited and do so by saying this helps me in my ibaadah (ex. Pray tahajud et..). Rather this is an intoxicant and is plainly impermissible.
In summary here on the previous points, the point is that the actions that have been done or are being done by Al-Qaeda and with rulings then we must go back to the authentic sources and people of knowledge, not just here, but of all of the lands where the Ulemah have rejected the actions of these people.
The second thing is that they have not helped Islaam but rather harmed the image of Islaam. So here the Shaykh says he wants to show us an example of how impeded in the Dawah they are. In Sudan the Christians in the south, the West came and created a war between the Muslims and the Christians. Whenever a war happens an enmity comes into people which will not allow a people to accept anything from the one they are fighting. In south Sudan there were great efforts of Dawah being made prior to the war, but after the war there was no way of giving them the Dawah anymore. So we see in America there is no war but yet Muslims have not the ability to make this dawah due to the hatred caused towards Islaam by these actions of the likes of Al-Qaeda. They have indeed impeded on the process of Dawah and not helped it.
The Shaykh said in closing that in terms of what has been said, that these actions have returned to the Muslims the “awe” that the Kuffar are supposed to have of the Muslims. This in itself is purely a bad understanding, and is an opposite of what should happen.
As for the saying “people are now reading more about Islaam” he say yes this also happened with the Communists, so rather we see now that they are not reading about Islaam to learn it but rather to learn about their enemy our of fear.
2- Specific Methods – Customized towards the individual. (We did not have enough time to go over this)
Abdullah Ibn Abdur-Rahmaan Al Jarboo (May Allah Preserve Him)
Acting Professor at Medinah University
Translated by: Tahir Wytt
Transcribed by: Amir Ibn Uthman Rushdan
Date – 24th of Rajab - Friday August 18,2006
Time – 7:30 – 8:30
Topic – “How to Give Dawah”
Professor from the College of Dawah “Usool ud-Deen” - Former head of Dept. of Aqeedah at Medinah University.
Has written many books (none of them translated in English). The name of one of his books “Examples of Imaan in the Quran.” The Shaykh studied at Petroleum University and he learned English there.
The Shaykh begins with the Name of Allah, Salaam, Introduction, and first three ayat of Surat-ul Fatihah and then testified there is none worthy of worship except Allah and Muhammad is the Messenger of Allah.
“Oh you who believe, fear Allah, have taqwa of Allah, and be with those who are truthful”. This is a great command for everyone who is pleased with Allah and his Prophet. And they are the victorious group. That is the successful group as well, that group which will remain upon the truth until the Day of Judgment.
The Shaykh expressed his gratitude of being able to meet us and be with us today. He would have invited us to his house but he had to travel and he thanked Allah for making it easy for us to gather today on Jumua`ah. He hopes we increase in two things. 1- Obedience to Allah and Righteous actions. 2 – Increase in Knowledge so that we can call to the worship of Allah when we return insha’Allah.
In the beginning of this study period, we are reminded of that which has come, that which has been narrated in relationship to the virtues of giving Dawah. It is a fundamental job and duty of every Muslim as Allah has said to his Messengers “This is MY Path… We all call to Allah upon Baseerah, and Glory be to Allah that I am not amongst the Mushrikun.”
Dawah was a duty of the Prophets and messengers and it is now the duty of all Muslims. We have the ability to mention many ayat which have come to relation to Dawah. However we will mention one thing and use it as a key to open the doors to our discussion.
Allah says: “And who is better in speech then the one who calls to Allah, and who does righteous deeds, and says I am from amongst the Muslims”
There is no one better then this individual on earth who calls to Allah that does this.
Dawah to the People of the Book
1- Pure Intention – caller must have pure intention for the sake of Allah.
He wants to call to these people in specific because he sees his business and his trade from Allah and he wants benefits from Allah, His love, His pleasure. – (If one wishes to gain the pleasure and love of Allah then he should look to giving Dawah) as this was the way of the Prophets. He should want to benefit and gain the same reward that the Prophets and Messengers gained in their business (tijara) with Allah (Subhanahu wa Ta`alah). As the Prophet (Salallhu alayhi Wa Salam) Said:
“If one guides an individual to Islam, it is better for them then the red camels”
From the objectives of Dawah is that we establish the proof of Islaam. But the objective is for the Muslims to have people enter Islaam so this is more important then establishing the proof.
The individual should look to refute the lies against Islaam, but should not do this for his self’s sake but rather to refute the lies in order to get people to enter into Islaam. The wisdom is that once doing this, you include the previous goal while attempting the latter.
An important issue is that the Shaykh says the benefit we gain from making our niyah (intention) in making dawah to encourage people to enter into Islaam. This will help the individual who is making dawah to be consistent in good character (Dealing with them gently and not harshly). An example is the businessman who deals with people harshly and no one wants to buy from them whereas one who is gentle then the people will want to buy from them. We should want good for the person and want them to enter into that which is good for them. His goal should not be to establish the proof, but for the one who wants more then that to enter people into the deen, then this is better and the way is to be gentle and kind.
As it relates to the People of the Scripture (Jews and Christians), it is important one knows the reality of the individual you are calling, to know their way of thinking, their set of beliefs, their characteristics, behavior et… But what we find today is that the Jews and Christians of today is different then those of old. The Jews and Christians of today have been greatly affected by many factors (Philosophical theories, Darwinism, Zionism, etc… many of which don’t relate to their religion at all). So we find many Christian or Jews that thinks just like an Atheist, etc… The point is that you are clear of the condition of the one you are trying to call in order to be effective.
Two Categories of People that are dealt with in making Dawah to:
The one who is inviting he has to have a type of feeling. This feeling is that the one he is talking to, he wants the truth, shows things are making sense to him, and he is accepting etc...
The other is the one who is arrogant and doesn’t accept anything no matter what is said to him.
Firstly, the one who appears he doesn’t want the truth, may be envious, may have spite. etc… The Shaykh’s advice is to stay away from this type of individual because if he doesn’t want the truth then the only thing that will happen is that he will waste the Daaee’s time as well as use the time to create doubt in the Daaee.
For the one who is like this, then we give him a general statement and tell him that Allah has sent a Messenger with Truth. Refer him to the Quran and by doing this we have conveyed the message. By doing this, we have done our job.
The Shaykh goes on to say; now we want to deal with HOW to give DAWAH.
1- General Methods – Used with the mass majority.
- One should himself be a good Muslim, be presentable, and be clean. When people look at him they should see Islaam. In his behavior, his dress, all his actions, staying away from evil acts and indecent behaviors should be the model of Islaam. With good intention it is a good and easy way of giving dawah.
First example – As many know there are many vast countries spacious like Indonesia, China, Malaysia, etc. Which no army went to fight to spread Islaam, rather, Islaam was spread through trade, dawah, etc… And the locals found that the traders were good models and behaved decently, were clean, had honest stature, didn’t lie, didn’t commit al-fahishaa, etc… And so the locals liked this married into Muslim families, and this helped spread Islaam.
Second Example – The example here in Saudi Arabia where a family that had took as a maid a woman from a far eastern Asian country, perhaps Philippines. The woman began as a maid to the family, a Bedouin family; however she noticed how they used to purify themselves. They even had and exaggeration in their purification to her as to how they would purify themselves from urine, blood, etc… So she found this strange that they were this concerned about cleanliness. She had studied to be a nurse and found that germs are mostly in excretions etc... So she asked why is it that you all are so concerned with cleanliness and they said “We are Muslim and Allah has ordered us to stay away from these impurities”. So she said I want to read more about this Qur`an and as a result became Muslim, Alhamdulillah.
The Shaykh says this is what relates to the issue of Al-Qudwah (Being a good example).
“Oh Allah do not make us a fitnah for those who have disbelieved.”
This Ayah has two meanings from amongst the Salaf, both of which are true.
a) First meaning is Oh Allah; don’t place the kuffaar as authority over us so that they don’t take away our deen from us.
b) Second meaning, which his considered to be most authentic including Ibn Jareer is that it is a dua that Allah don’t make the Muslims to be in a position where they are weak (economically, politically, militarily) so that when the kuffaar look at us and see that we are weak, that they would say that we are weak because of our deen or Islaam. And by this, it prevents them from wanting to come to Islaam.
Second point under General Methods of calling to Islam is that which is used by many of the Christians who have entered into Islaam. When they go back to their people to make dawah and if their people say the truth is that which is our fathers were upon. If this was the case, then they are told, if this was true, then everyone would be on the truth. However, if one looks at the evidences, then they would see that the truth is one based on the evidences.
Then this one here, who has accepted the facts, then you’ll find they are also of different types.
There are some who want to debate in a philosophical manner and wants everything to make sense to him. For the Daaee who doesn’t have the ability to do this, then he should forward this individual to a Muslim who is knowledgeable in that area, in which to deal with this person with the proper knowledge and facts.
Another affair that needs attention is that one who doesn’t have the time to deal with this individual or take this individual to one who is able to deal with them then it is sufficient to give this copy a translation of the meaning of the Quraan. Some books which are not translated into English yet have stories of people who have treaded the path towards Islam and this could be given to them.
Then there is another type of people who are not interested in evidences. They seek evidences to convince that which is within themselves. They see the PEACE and Contentment within Muslims etc… or they know the beauties of Islaam.
The Shaykh wanted to lastly mention that there has been a lot that has been attributed to Islaam that is not from Islaam. They believe that there are many things that are from Islaam either because it has come from an astray group who says they are Muslims, OR perhaps this thing that they see is from Islam but it was presented in a negative manner and not properly. So they cannot digest that this is the perfect religion.
In general whatever the person calls to should be with sound knowledge and Ilm. Perhaps you may say something in ignorance and as a result close the door of guidance to the person.
Question – Some people claim that the actions of Al-Qaeda have brought back some power, glory, etc... to Islaam, so how do we approach this matter and these people?
Answer – The misconceptions and doubts surrounding the actions performed and the whole issue of The Al-Qaeda organization is something that has been confused. One main misconception is that America is trying to make a connection between Osama bin Laden to Saudi Arabia. The second misconception is that they want to connect the actions of this organization to Islaam. The third misconception is that with some of the Muslims, they have in that which was mentioned in the question itself that some Muslims believe there is some good for Islaam in these actions.
The first thing that we should clarify is that Osama bin Laden is not a Saudi, nor the way he thinks, nor his Aqeedah. He was born in Saudi but is from Yemen. Secondly his Aqeedah is that of the Sufi’s and is not upon that of Ahlus Sunnah Wal Jama`ah. Likewise, the third thing to mention is that the Saudi Govt. by way of taking advice from scholars realized this man has some weird thoughts and ideologies that have nothing to do with this country nor with what is taught in this country so based on this they revoked his citizenship when he was in Sudan. Based on this discovery by Saudi Arabia, they revoked his citizenship 10 years before the actions of 9/11. At that point in time America found itself defending Bin Laden saying he is a revolutionary, he was speaking out against the society of Saudi Arabia etc… However Saudi was saying at this time that he has an ideology which will lead to confrontation and for this reason they revoked his citizenship. The Saudi Govt. already discovered this person’s flaw well prior to 9/11.
As is related to the 2nd misconception is that these actions have something to do with Islaam, then this is also incorrect. These actions which have and are being done by Al-Qaeda are known to the Muslims to be actions of the Khawarij. Those who have left the way of the people of Knowledge and leave off the authority and place authority to people amongst them. As a result they do not recognize authority of Governments.
The Prophet in explaining this group, explained them as those who have left off obedience and have separated themselves from the Jama`ah. The Prophet also said they will exit at the end of time, that their will be a group at the end of time that will be very young. The next part of their characteristics is that they are foolish. They are people who don’t have a lot of experience in affairs.
So along with them being young and inexperienced is that they will speak with the best speech. They will quote from statements of the Prophets and Companions, etc…
The fourth characteristic that they have is that the speech they make does not go past their throats. They are not acting according to that which they are saying. Rather they are only acting according to their desires and distorting the text to make it mean that which they like. They don’t refer to the people of knowledge in matters of the text in relation to the deen.
The next thing described about them is that they will leave from the deen of Islaam just like the arrow flies out from the bow. The Prophet describes them as people who in the beginning were not strong to begin with so in the end they will leave the deen easily. (They will have no sound foundation in belief). After this the Prophet commanded that they be killed. He said “Kill them for indeed there is a reward for killing them in Yaumul Qiyaamah.”
The third misconception is that some of the Muslims mention there are benefits to Islaam as a result of these actions.
1- The ruling that is made upon a particular event has to go back to the textual evidence. We don’t look at as to what the people are doing. If so then this is taking ruling based on what has actually happened or occurred. If a person really believes this, then this in itself is a type of kufr. Because a person is now saying we can take a ruling based on our intellect and does not give the rulings priority to the texts and authentic sources.
Here many people have become convinced that the end results justify the means. The origin of the Shariah is perfect but due to false implementation confusion may occur and ignorance. For example a Sufi might tell you that celebrating the Mawlid is permissible. Why? Because the people’s hearts become soft and they may cry and some non-Mulsims may accept Islaam due to this etc… So based on this they may say that this is a righteous action to perform. Some people may take like drugs in the form of pills that make them excited and do so by saying this helps me in my ibaadah (ex. Pray tahajud et..). Rather this is an intoxicant and is plainly impermissible.
In summary here on the previous points, the point is that the actions that have been done or are being done by Al-Qaeda and with rulings then we must go back to the authentic sources and people of knowledge, not just here, but of all of the lands where the Ulemah have rejected the actions of these people.
The second thing is that they have not helped Islaam but rather harmed the image of Islaam. So here the Shaykh says he wants to show us an example of how impeded in the Dawah they are. In Sudan the Christians in the south, the West came and created a war between the Muslims and the Christians. Whenever a war happens an enmity comes into people which will not allow a people to accept anything from the one they are fighting. In south Sudan there were great efforts of Dawah being made prior to the war, but after the war there was no way of giving them the Dawah anymore. So we see in America there is no war but yet Muslims have not the ability to make this dawah due to the hatred caused towards Islaam by these actions of the likes of Al-Qaeda. They have indeed impeded on the process of Dawah and not helped it.
The Shaykh said in closing that in terms of what has been said, that these actions have returned to the Muslims the “awe” that the Kuffar are supposed to have of the Muslims. This in itself is purely a bad understanding, and is an opposite of what should happen.
As for the saying “people are now reading more about Islaam” he say yes this also happened with the Communists, so rather we see now that they are not reading about Islaam to learn it but rather to learn about their enemy our of fear.
2- Specific Methods – Customized towards the individual. (We did not have enough time to go over this)
| Is there an old Salafiya and a new Salafiya, or are they one? | by Nasrin for everyone |
Question:
Is there an old Salafiya and a new Salafiya, or are they one?
Answer:
As-Salafiya is one Salafiya. And whoever claims that there is an old Salafiya and a new Salafiya has lied. If we ponder the Aqeedah(beliefs) of the Salaf; from the time of the Companions up to our present day now we find that the Aqeedah(belief) is one. They don't differ in it, even if they differ in the rulings of some subsidiary matters that are not from the foundation nor from the Aqeedah(belief system). And if they differ in these matters, you don't find one of them criticizing the other, and this is the path of the Companions, may ALLAH be pleased with them. As for their Aqeedah, then their minhaj in it is one; from the time of the Companions up until our present time.
Answer by Shaykh Ahmad bin Yahya an-Najmee
Translated by Rasheed Barbee
Source: http://www.sahab.com
Is there an old Salafiya and a new Salafiya, or are they one?
Answer:
As-Salafiya is one Salafiya. And whoever claims that there is an old Salafiya and a new Salafiya has lied. If we ponder the Aqeedah(beliefs) of the Salaf; from the time of the Companions up to our present day now we find that the Aqeedah(belief) is one. They don't differ in it, even if they differ in the rulings of some subsidiary matters that are not from the foundation nor from the Aqeedah(belief system). And if they differ in these matters, you don't find one of them criticizing the other, and this is the path of the Companions, may ALLAH be pleased with them. As for their Aqeedah, then their minhaj in it is one; from the time of the Companions up until our present time.
Answer by Shaykh Ahmad bin Yahya an-Najmee
Translated by Rasheed Barbee
Source: http://www.sahab.com
| It is from the trials to think that the Salafi doesn't make a mistake | by Nasrin for everyone |
Shaykh Ubayd ibn Abdullaah Al-Jabiree
Shaykh Ubayd ibn Abdullaah Al-Jabiree said:
" It is from the trials to think that the Salafi doesn't make a mistake. This is from the trials of the trials.
And there is not a single Imaam from the Imaams from the past, May Allah have mercy upon them, except that they have mistakes. However, their contemporaries did not boycott them, and did not consider them innovators, likewise, those that came later, they take from them, and this is from the first angle.
The Second angle, it is incumbent upon the Salafi to advise his brothers in what they have mistakes in, and clarify the truth. For indeed the Salafi, he would not persist upon an innovation if it was clear to him that it was a innovation. And there is not a single salafi that recognizes an innovation except that he will retract from it publicly.
And to label people with innovation at random is incorrect, especially at this time, in which confusion is abundant, and the truth is confused with falsehood, except on the one who Allah has showered his mercy upon. It is a must upon the Salafi to be together and cooperate and advise one another. And the mistakes is rejected, and not accepted from the one who it came from. And verily what we criticize our sons and our brothers about is to be hasty in labeling with innovation or boycotting. Especially in the lands where the Sunnah is scarce, and the innovation is widespread. The falsehood exceeds the people of the truth, and the people of the truth are very few. And it is from the trials that the Salafis in these lands where the sunnah is scarce and the innovation is abundant, and evil is widespread that they exchange accusations of labeling with innovation, and everyone will label the other as an innovator and boycott him. Yes, I have clarified this issue according to my ability in my lecture " The criterion between Truth and Falsehood" and I called my sons in Morocco and other than it, those that love us in Morocco and other than it, that they refer back to those tapes........."
Translated by Sa'id Rhana Al-Maghribee
This is a clip from the tape in his explanation of the ayah: " Those who believe and do not mix their eemaan with dhulm"
Shaykh Ubayd ibn Abdullaah Al-Jabiree said:
" It is from the trials to think that the Salafi doesn't make a mistake. This is from the trials of the trials.
And there is not a single Imaam from the Imaams from the past, May Allah have mercy upon them, except that they have mistakes. However, their contemporaries did not boycott them, and did not consider them innovators, likewise, those that came later, they take from them, and this is from the first angle.
The Second angle, it is incumbent upon the Salafi to advise his brothers in what they have mistakes in, and clarify the truth. For indeed the Salafi, he would not persist upon an innovation if it was clear to him that it was a innovation. And there is not a single salafi that recognizes an innovation except that he will retract from it publicly.
And to label people with innovation at random is incorrect, especially at this time, in which confusion is abundant, and the truth is confused with falsehood, except on the one who Allah has showered his mercy upon. It is a must upon the Salafi to be together and cooperate and advise one another. And the mistakes is rejected, and not accepted from the one who it came from. And verily what we criticize our sons and our brothers about is to be hasty in labeling with innovation or boycotting. Especially in the lands where the Sunnah is scarce, and the innovation is widespread. The falsehood exceeds the people of the truth, and the people of the truth are very few. And it is from the trials that the Salafis in these lands where the sunnah is scarce and the innovation is abundant, and evil is widespread that they exchange accusations of labeling with innovation, and everyone will label the other as an innovator and boycott him. Yes, I have clarified this issue according to my ability in my lecture " The criterion between Truth and Falsehood" and I called my sons in Morocco and other than it, those that love us in Morocco and other than it, that they refer back to those tapes........."
Translated by Sa'id Rhana Al-Maghribee
This is a clip from the tape in his explanation of the ayah: " Those who believe and do not mix their eemaan with dhulm"
| Who are the Salaf? | by Nasrin for everyone |
| Sunday, 18 June 2006 17:22 | |
Question: I am hearing about the Salaf. Who are the Salaf? Oh noble Sheik Answer: The Salaf means the predecessors. So whoever came before a person then he is the Salaf for that person; but when the term Salaf is applied then what is meant is the first three honorable generations from the Companions, those that followed them, and those that followed them. They are the Salafi Saalih(Pious Predecessors). And whoever comes after them and follows upon their Minhaj then he is like them upon the path of the Salaf, even if he came after them during a later time. Because the (term) As-Salafiya refers to the Minhaj that was followed by the Pious Predecessors, may ALLAH be pleased with them. As the Prophet, peace be upon him, said "Verily my nation will divide into seventy-three sects, all of them will be in the fire except for one, and that one is the Jamaa'a. And with another wording, (the saved sect are) "those who are upon what I am upon and my Companions." And with this premise the term Salafiya comes in this context. So everyone who is on the Minhaj of the Companions, and those that follow them, and those that follow them in goodness, then he is Salafi; even if he is in our present day which is the fourteenth century after the Hijira. Answer by Shaykh Saalih ibn 'Uthaymeen Translated by Rasheed Barbee Source: http://www.ibnothaimeen.com/all/noor/article_969.shtml |
| Is there a difference between “al-Firqatun Naajiyyah” and “at-Taa’ifatun Mansoorah"? | by Nasrin for everyone |
Is there a difference between “al-Firqatun Naajiyyah” and “at-Taa’ifatun Mansoorah"?
Posted on: Tuesday, December 30th, 2003 @ 11:14 am in Methodology (Manhaj)
Question: Is there a difference between al-Firqatun Naajiyyah (the saved sect) and at-Taa’ifatun Mansoorah (the victorious group)?
Answer: Absolutely not! al-Firqatun Naajiyyah (the saved sect), it is mansoorah (victorious). It is not naajiyyah (saved) except that it is mansoorah (victorious) and it is not mansoorah (victorious) except that it is naajiyyah (saved). These are their attributes: Ahlus Sunnaah wal-Jama’ah, al-Firqatun Naajiyyah, at-Taa’ifatun Mansoorah.
And whosoever desires to differentiate between these attributes and designates some with this attribute and some others with this (other) attribute, then he desires to divide Ahlus Sunnah wal-Jama’ah. So he designates some of them as al-Firqatun Naajiyyah and some of them as at-Taa’ifatun Mansoorah.
This is wrong! Because they are one group. All the exemplary attributes and praise is gathered within them. And they are Ahlus Sunnah wal-Jama’ah, and they are al-Firqatun Naajiyyah, and they are at-Taa’ifatun Mansoorah. They are al-Baqoona ‘Ala al-Haqqi Illa Qiyaam as-Sa’a (the ones remaining upon the truth until the establishment of the Hour) and they are al-Ghurabaa’ Fi Aakhir az-Zamaan (the strangers at the end of time).
Answer: Absolutely not! al-Firqatun Naajiyyah (the saved sect), it is mansoorah (victorious). It is not naajiyyah (saved) except that it is mansoorah (victorious) and it is not mansoorah (victorious) except that it is naajiyyah (saved). These are their attributes: Ahlus Sunnaah wal-Jama’ah, al-Firqatun Naajiyyah, at-Taa’ifatun Mansoorah.
And whosoever desires to differentiate between these attributes and designates some with this attribute and some others with this (other) attribute, then he desires to divide Ahlus Sunnah wal-Jama’ah. So he designates some of them as al-Firqatun Naajiyyah and some of them as at-Taa’ifatun Mansoorah.
This is wrong! Because they are one group. All the exemplary attributes and praise is gathered within them. And they are Ahlus Sunnah wal-Jama’ah, and they are al-Firqatun Naajiyyah, and they are at-Taa’ifatun Mansoorah. They are al-Baqoona ‘Ala al-Haqqi Illa Qiyaam as-Sa’a (the ones remaining upon the truth until the establishment of the Hour) and they are al-Ghurabaa’ Fi Aakhir az-Zamaan (the strangers at the end of time).
Article printed from masjiduthaymeen.org
URL to article: http://www.masjiduthaymeen.org/posts/2003/12/30/37.htm
| Acquiring Knowledge from a mubtadi (an innovator).. | by Nasrin for everyone |
Acquiring Knowledge from a mubtadi (an innovator)..
Beware of the mubtadi‘ Abu Jaahl, the one who has been touched by deviancy in his creed, and engulfed by the clouds of fiction; he who allows himself to be ruled by his vain desires and calls it logic and diverts from the texts [of the Qur'an and Sunnah]. After all where is logic [to be found] except in the text [of the Qur'an and Sunnah]?! He [also] holds fast to weak (hadeeths) and distances himself from the authentic (hadeeths).They are also referred to as Ahl ash-Shubuhaat2 (dubious people), and Ahl al-Ahwaa’ (people who follow their vain desires in the religion), and for this reason Ibn al-Mubaraak (rahimahullaah) used to call them al-Asaaghir (the small ones).
Adh-Dhahabee (rahimahullaah) said: “If you see the innovative mutakallim3 saying: ‘leave out the Qur’an and Sunnah and bring forth Logic’, then know that he is Aboo Jahl. And if you see the ‘One on the Spiritual Path’, [who claims that by practising a set of prescribed forms of innovated worship he will attain oneness with Allah] (i.e., the Sufis) saying: ‘Leave us from [knowledge] that is transmitted (i.e. the Qur’an and Sunnah) and bring forth the ‘Taste and Ecstasy of Passion’4 then know that he is Iblees (Shayytaan) become manifest in a human form, or has become incarnate within him; so if you become cowardly then run away from him, otherwise wrestle him down, and sit on his chest with your knee, and read Ayaatul Kursee,5 and strangle him.6“
He also said (rahimahullaah): “…and I read in the handwriting of ash-Shaykh al-Muwaffaq his saying: ‘We heard his lesson – i.e. Ibn Abi Asroon – with my brother Abi ‘Umar then we stopped going to his lessons. I heard my brother say: I entered his house after that, and he asked: Why have you cut yourselves off from me? So I replied: Some people say that you are Ash’aree,7 so he said: By Allah I am not an Ash’aree.’ This is a rough meaning of the story.”8
It was narrated that Maalik (rahimahullaah) said: “Knowledge (hadeeth) is not taken from four: a foolish person who publicizes his foolishness, even if he was the most prolific narrator of hadeeth; a person of bid’aah who calls to it; a person who lies in his speech with people even if I don’t accuse him of lying in hadeeth; and a noble, pious worshipper if he does not memorise precisely what he narrates.”9
O seeker of knowledge if you are in a position of freedom of choice, then do not take from a mubtadi‘ [be he]: Raafidee10, Khaajiree11, Murjee’12, Qadaree13, or Qubooree14…etc. For you will never reach the level of [knowledgeable] men: correct in your creed, strong in your association with Allah, with strong vision, and following the ‘tracks’; except by abandoning the mubtadi’aahand their innovations. The books of biographies, and ‘Holding Fast to the Sunnah‘ are abundant with accounts of Ahl as-Sunnah finishing off the mubtadi’aah and renouncing their innovation, and distancing away from them as a sound person would distance himself from a sick, diseased person. There are so many stories and accounts that would take a long time to recount, but it gives me pleasure to mention a few of them for the Salaf used to seek reward with Allah in disregarding them, humiliating them, and rejecting the mubtadi‘ and his innovation. They also used to warn against becoming associated with them, or seeking their opinion, or eating with them; for the mubtadi‘ and Sunnee should be so far apart that each of them cannot see the fire of the other.
There were amongst the Salaf those who never used to pray over the funeral of the mubtadi‘, and would be seen leaving the [funeral ceremony]. It was also witnessed that al-Allamaahash-Shaykh Muhammad bin Ibraaheem (died 1389AH) abstained from [funeral] prayer over amubtadi‘.
Also there were amongst the Salaf those who used to prohibit from praying them,15 or mentioning their innovations because the heart is weak and doubtful affairs are swift in abduction (i.e. of the heart).
Sahl ibn ‘Abdullah at-Tustaree used to hold the opinion that it is not permissible for a mubtadi‘ to eat the flesh of an animal that died without being slaughtered according to the IslaamicSharee’ah in case of dire necessity because he is a transgressor due to Allah saying:
“…But if one is forced by necessity without willful obedience nor transgressing due limits…”16
[Suraatul Baqaraah (2):173]
and he (the mubtadi‘) is a transgressor with his bid’aah.17
They also used to banish them from their gatherings, as in the story of Imaam Maalik with the one who asked him about the way in which Allah established Himself upon the Throne in which, after he made his renowned statement: “…and I suspect you of being associated withbid’aah,” he ordered for him to be banished.18
There are numerous accounts of the Salaf turning away from the mubtadi’aah and abandoning them out of fear of their evil, and in order control the spread of their bid’aah and to dishearten them from spreading it, since in the association of a Sunnee with a mubtadi‘ is a testimony for his credibility for the beginner and the ‘aamir (commoner). And ‘aammi is derived from ‘ama(blindness), and on most occasions he is in the hands of those who guide him.
Similar events can also be found in the books written on: the Science of hadeeth, and Etiquette in Seeking Knowledge, and declaring the narrator as being reliable or unreliable.19
O you seeker! Be Salafee, adhering to the Path, and beware of the mubtadi’aah lest they divert you; for they employ many ways to target and deceive [people] and fabricate a paved way to it by using honeyed speech – and in fact it is honey [read (in Arabic) left to right]20 - the downpour of tears, elegant dress, deceiving [people] with their imagination, astonishing people with ‘miracles’, and licking the hands, and the kissing of shoulders etc.
There is nothing more behind all of this than the craving for bid’aah and the dust of tribulation that he plants within your heart, and he uses you in his company, and by Allah the blind person (at heart) is not suited to lead the blind and guide them. As for taking from the scholars of the Sunnah, then lick the honey without asking (i.e. take knowledge from them without worrying).
May Allah guide you to prosperity, so that you may drink from the Prophetic Inheritance in its pure state, otherwise let he who wishes to cry; cry over the religion.
What I have mentioned to you is when you have freedom and choice, if however you are studying academically and you have no choice [in whom you take from] then be wary of him and seek refuge [in Allah] from his evil, and be alert to any infiltration since the saying goes: “Pick the fruit and throw the wood in the fire” and do not become fatigued by seeking knowledge, for I fear that it will be considered as turning ones back and fleeing from the battlefield at the time of fighting. [In this situation] you are only obliged to know his case, avoid his evil, and unveil. One example is when Aboo ‘Abdir-Rahmaan al-Muqree narrated from a murji‘, it was said to him: “Why do you narrate from a murji‘? So he replied: “I trade the meat in for the bones.”21 Al-Muqree narrated from him without deceit or anonymity because he made it clear by saying (when he narrated from him): “…and he was a murji‘”. 22
And what I wrote for you here is from the principles of your creed; the creed of Ahl-as-Sunnah wal Jamaa’ah. As was written by Shaykh al-Islaam Abi ‘Uthmaan Isma’eel ibn ‘Abdir-Rahmaan as-Saaboonee (died 449AH) in his Salafee ‘Aqeedah,23 he said: “and they hate ahl al-bida‘h: those who innovated into the religion what is not of it; and they do not love them, or befriend them, or listen to their speech, or sit with them, or argue with them in affairs of religion nor do they debate them, and they protect their ears from their falsehood; because if it were to pass through the ears and reside in the heart it would be harmful, and would lead to evil whisperings and thoughts, and on this Allah revealed His statement:
“And when you see those who engage in a false conversation about Our Verses by mocking at them, then stay away from them till they turn to another topic.’”
[Suraatul An'aam (6):68]
It was narrated from Sulaymaan ibn Yasaar that a man by the name of Subaigh arrived at Madinah and began to ask about the mutashaabih (the unclear verses) of the Qur’aan, so ‘Umar sent for him and he had prepared for the date palm branches for him. [When he arrived] ‘Umar said to him: “Who are you?” He replied: “I am Subaigh, the Slave of Allah.” So ‘Umar took one of the branches and struck him with it till his head bled, then he left him till his head healed, and resumed striking him and again allowed him to become healed. Then he called for him to strike him again, so Subaigh said: “If you wish to kill me then kill me in a beautiful manner.” So he gave him permission to go back to his land, and wrote to Abu Moosa al-Ash’aree in Yemen: “None of the Muslims are allowed to sit with him,” narrated by ad-Daarimee.
It was also said that he was accused of holding the belief of the Khawaarij. An-Nawawee said in his book al-Adhkaar: “The chapter of declaring innocence from the people of bid’aah and sin” and he mentioned the hadeeth of Abu Moosa that the Messenger of Allah declared (himself) innocent of the woman who wails loudly when calamity befalls her, and the woman who shaves her hair when calamity befalls her, and the woman who tears her clothes when calamity befalls her23” (agreed upon). [There is also a] narration when Ibn ‘Umar declared his innocence of al-Qadariyyah; narrated by Muslim.”24
However, the issue of abandoning the mubtadi‘ is based upon considering the benefits and increasing them and deterring evil and decreasing it; and the permissibility of abandoning the mubtadi’ is based upon this principle as Shaykh al-Islaam ibn Taymiyyah clarified (in many of his books).”25
The mubtadi’aah only increase in numbers and emerge if knowledge becomes scarce and ignorance becomes widespread, and it is about them that Shaykh al-Islaam Ibn Taymiyyah said: “For it is this category that increases and emerges if ignorance and its people increase, and where there are no people who possess knowledge of Prophethood and the following of it, who makes its light apparent: [the light] which erases the darkness of misguidance and exposes all that which opposes it including lies, association [of false partners with Allah], and contradiction.” So if you become strong in knowledge; then subdue the mubtadi’ and his bid’ah with an authoritative tongue and eloquent tongue, and peace be with you.And what I wrote for you here is from the principles of your creed; the creed of Ahl-as-Sunnah wal Jamaa’ah. As was written by Shaykh al-Islaam Abi ‘Uthmaan Isma’eel ibn ‘Abdir-Rahmaan as-Saaboonee (died 449AH) in his Salafee ‘Aqeedah,23 he said: “and they hate ahl al-bida‘h: those who innovated into the religion what is not of it; and they do not love them, or befriend them, or listen to their speech, or sit with them, or argue with them in affairs of religion nor do they debate them, and they protect their ears from their falsehood; because if it were to pass through the ears and reside in the heart it would be harmful, and would lead to evil whisperings and thoughts, and on this Allah revealed His statement:
“And when you see those who engage in a false conversation about Our Verses by mocking at them, then stay away from them till they turn to another topic.’”
[Suraatul An'aam (6):68]
It was narrated from Sulaymaan ibn Yasaar that a man by the name of Subaigh arrived at Madinah and began to ask about the mutashaabih (the unclear verses) of the Qur’aan, so ‘Umar sent for him and he had prepared for the date palm branches for him. [When he arrived] ‘Umar said to him: “Who are you?” He replied: “I am Subaigh, the Slave of Allah.” So ‘Umar took one of the branches and struck him with it till his head bled, then he left him till his head healed, and resumed striking him and again allowed him to become healed. Then he called for him to strike him again, so Subaigh said: “If you wish to kill me then kill me in a beautiful manner.” So he gave him permission to go back to his land, and wrote to Abu Moosa al-Ash’aree in Yemen: “None of the Muslims are allowed to sit with him,” narrated by ad-Daarimee.
It was also said that he was accused of holding the belief of the Khawaarij. An-Nawawee said in his book al-Adhkaar: “The chapter of declaring innocence from the people of bid’aah and sin” and he mentioned the hadeeth of Abu Moosa that the Messenger of Allah declared (himself) innocent of the woman who wails loudly when calamity befalls her, and the woman who shaves her hair when calamity befalls her, and the woman who tears her clothes when calamity befalls her23” (agreed upon). [There is also a] narration when Ibn ‘Umar declared his innocence of al-Qadariyyah; narrated by Muslim.”24
However, the issue of abandoning the mubtadi‘ is based upon considering the benefits and increasing them and deterring evil and decreasing it; and the permissibility of abandoning the mubtadi’ is based upon this principle as Shaykh al-Islaam ibn Taymiyyah clarified (in many of his books).”25
Footnotes
- Derived from the word bid’ah. Perhaps the best definition of bid’ah is the definition of Imaam Shaatibee in al-I’tisaam (1/37) where he defined it as being: “A way innovated into the religion that vaguely resembles the Sharee’ah, and [the person] intends by practising it the extensive worship of Allah.” (M)
- Al-Jaami’, (1/137)
- These are terms used by the Sufis. As for ‘taste’ it means to practise worship by way of practising according to their taste, i.e. their desires. As for ‘ecstasy of passion’ it means in Sufis terminology a level of [spiritual] intoxication with the love of Allah that a person reaches through their innovated practices. (M)
- Verse 255 from Suraatul Baqaraah (2), and the reason he said this is because this verse is the most severe upon the Shaytaan as in the hadeeth of Abu Hurayrah in Sahih al-Bukhaari (M).
- As-Siyaar (4/472).
- The followers of Abul-Hasan al-Ash’aree before he came back to the creed of Ahlus-Sunnah wal-Jamaa’ah. As for his creed before he came back to the creed of Ahlus-Sunnah wal-Jamaa’ah it was based upon misinterpretation and negation of the Attributes of Allah.
- As-Siyaar, (21/129)
- As-Siyaar, (8/61)
- The name given to the zealous Shi’ites by ‘Ali ibn Zayd (the grandson of Husayn – the grandson of the Prophet (salallahu ‘alaiyhi sallaam)). Their first manfiestation was in the time of ‘Ali ibn Abi Taalib by the hands of a Jew from Yemen by the name of ‘Abdullah ibn Saba’, who reverted to Islam outwardly for the purpose of corrupting Islam. Amongst their principal beliefs today is the belief that the Qur’an was corrupted by the Companions of the Prophet (salallahu ‘alaiyhi wasallam) and that they (except for a few of them) became apostates, and they slander the Mother of the Believers ‘Aa’ishah, Aboo Bakr, and ‘Umar. They also renounce the Sunnah, go to extremes concerning the family of the Prophet (salallahu ‘alaiyhi wa sallam) in a manner that resembles the Christians with regard to ‘Eesaa. (M)
- A person who is affiliated to the Khawaarij which is a heretical sect who deem the one who commits a major sin to be a kaafir (disbeliever) and deny the rule of Muslim leaders based on their belief that they are apostates, hence their leadership becomes invalidated, so as a result they rebel against them causing much chaos and bloodshed. Their first manifestation was in the time of ‘Ali ibn Abi Taalib. (M)
- A person who is affiliated to the Murji’ah which is a heretical group whose principal belief is that emaan (faith) is merely the affirmation of the heart and that emaan does not increase or decrease, and they comprise of many sects. (M)
- A person who is affiliated to the heretical sect al-Qadariyyah, and they went astray with regards to the belief in the sixth pillar of faith (predestination) and the scholars passed different verdicts upon them depending upon their belief as some of them completely denied this pillar (as we will discover when I mention the hadeeth of Ibn ‘Umar) and such a group were regarded by the scholars as apostates but they have become extinct. However, a group of them still remain but are not considered apostates as they do not deny this pillar but they believe that Allah does not predestine evil and that it is the sole doing of a person. And there are many authentic hadeeths that warn against them. (M)
- A name given to a person who claims that he is a Muslim yet he indulges in actions that contradict his claim such worshiping graves (the grave dwellers who are believed to be close associates with Allah) and seeking aid and wealth from them, invoking them, using them as intermediates between them and Allah, swearing oaths and sacrificing animals to them, and swearing by their names etc. Such actions are considered as major shirk and take a person outside the fold of Islam.
- The reason why some of the salaf didn’t pray over the funeral of a mubtadi‘ (innovator) or pray behind them in congregational prayers is not due to its impermissibility as some may think because it is an established principle of the creed of Ahlus-Sunnah that it is permissible to pray behind the mubtadi‘, and pray for their funeral as Imaam at-Tahaawee stated in his renowned book al-Aqeedah at-Tahaawiyyah: “We allow prayer behind every pious or sinful person among the people of the Qiblah. Similarly we deem it permissible to pray the funeral prayer over both of them (i.e. pious and sinful people),” pg26, and in Saheeh al-Bukhari he stated: [The chapter of the leadership (in congregational prayer) of a corrupt person or an innovator] and under it he mentioned some narration’s from the salaf that indicate its permissibility; rather the reason behind the salaf not praying behind the mubtadi’ah or praying over their funeral, is to deter those who are affected by bid’ah from continuing upon what they believe or practise; so it comes under the category of abandoning Ahl-al-Bid’aah, and under the category of enjoining the good and forbidding the evil.
- Ibn Abi al-Izz said in his explanation of at-Tahaawiyyah, (pg. 375): “…the prayer of the sinful person and the mubtadi’ is valid in itself; so if the person is lead by one of them; his salaat does not become invalidated. However, those who disliked prayer behind them disliked it due the fact that enjoining good and forbidding evil is obligatory. Therefore; if a person manifests a bid’ah or a sin then he should not be appointed as a leader for the Muslims because he deserves to be chastised until he repents, so if it is possible to abandon him until he repents it would be commendable. And if somepeople when they abandon prayer behind them, and pray behind someone else; would have a [positive] effect in: deterring their evil until they repent, or removing them [from their position], or deterring people from falling into there sin; then abandoning salaat behind such people would realise religious interests, but ensuring that by carrying out such an action no Friday and congregational prayers are missed…” After reading this you will notice that the Shaykh said: “…and if some people…” and not anybody, and in this statement the Shaykh is referring to people with status within the community; the people of such knowledge and virtue, and it does not apply to normal people because such an action on their behalf would not have the required affects that the Shaykh mentioned. To give further clarification to this point I wish to remind the reader of some incidents where such action was taken; for example the incidents where the Prophet (salallahu ‘alaiyhi wasallam) refrained from praying over the funeral of the one who killed himself, and the one who died without paying his debts, and the one who died after stealing from the booty; amongst many other examples where the salaaf carried out similar actions, and they were considered as people with high status within their communities. Ash-Shawkanee commented on the latter hadeeth: “As for the Prophet (salallahu ‘alaiyhi wasallaam) refraining from prayer over him then it could be for the reason of deterring from stealing from the booty as he did with the person who died indebted.” Nayl al-Awtaar (4/58). For more information on this subject refer toMajmoo’ al Fataawa (23/343-344, 354, 360-361, 368), (3/286), Mawqif Ahlis-Sunnah wal-Jamaa’ah min Ahlil-Ahwaa’i wal Bida’h (1/367-368) by Shaykh Ibraaheem ar-Ruhaylee – may Allah preserve him.
- At the beginning of this Ayaah Allah says: “He has forbidden you only maytah (an animal that dies without being slaughtered according to the Islamic Sharee’ah), and blood, and the flesh of swine, and that which slaughtered as a sacrifice for other than Allah. But if one is forced…” The scholars oftafseer spoke extensively on this Ayaah and gave varying explanations, and this one is one of the explanations given by the scholars of tafseer. However, the correct explanation of this Ayaah is the one chosen by Ibn Jareer at-Tabaree in which he said after mentioning the other explanations: “…and the first in choice out of these explanations of the verse is the opinion of those who said ‘…but if one is forced by necessity without wilful obedience in eating that which has been unlawful for him to eat, nor transgressing due limits…’ when eating of the flesh…” (2/88), i.e. he does not eat that which has been declared unlawful out of desire for it, nor does he transgress the limits of the religion in eating more than the necessary quantity in order to survive. (M)
- See Majmoo’ al-Fataawa, (28/218).
- The Shaykh is making a passing reference to the story because it is well known to the seekers of knowledge, but there is no harm in mentioning the full story for those who have not come across it: It was narrated that Yahya ibn Yahya said: “While we were in the company of Maalik ibn Anas a man came and said: “O father of ‘Abdullah ‘The Most Gracious is established over the Throne’ [Suraat Taa Haa (20):5]. How did He establish himself? So Maalik dropped his head until he became overwhelmed by the sweat (due to the severity of the question) and then he replied: The [meaning of] ‘establishment’ is not unknown [linguistically], and the way [in which He established Himself] is incomprehensible, and the belief in it is obligatory and asking about it (i.e. the way in which He established Himself above the Throne) is a bid’ah and I suspect you to be none other than a mubtadi’. And he ordered for him to be banished.” Narrated by Imaam Sa’eed ad-Daarimee in his book ar-Radd ‘alal Jahmiyyah, p.56, and al-Lalakaa’ee in his book Sharh Usool I’itiqaad Ahlus-Sunnah wal Jamaa’ah, (3/441), and al-Bayhaqee in al-Asmaa’i was-Sifaat (2/305-306) and adh-Dhahabee mentioned it in al-’Uloo (see Mukhtasar al-’Uloo by al-Albaanee p. 141-142) and it is authenticated by him, and Ibn Hajar in Fath-h al-Baari, (13/406-407). (M)
- Amongst them are: al-Jaami’ by al-Khateeb, [the chapter of choosing the teachers if their characteristics differ], and in the book Manaahij al-’Ulamaa’ fil-Amri bil Ma’roofi wan-Nahyi anil-Munkar by as-Saamuraa’ee (p. 215-255) (which is important), and also at-Tahawwul al-Madh-habee taken from al-Isfaar by the author himself in which he made mention of some of the ill effects of mixing with them].
- Honey in Arabic is ‘asal and when it is read left to right it becomes lasa’ which means poison, so what the Shaykh is saying is that these mubtadi’ah honey their speech, however it is not honey but poison. (M)
- Al-Jaami‘, by al Khateeb (1/224).
- Note: There is a subtle difference in acquiring knowledge in general and hadeeth in particular. For further clarification refer to Mawqif Ahlis-Sunnah wal-Jamaa’ah min Ahlil-Ahwaa’i wal Bida’h (1/367-368) by Shaykh Ibraaheem ar-Ruhaylee, (2/685). (M)
- The actual name of the book is ‘Aqeedah as-Salaf wa As-haab al Hadeeth.
- Such as the death of a beloved one.
- Majmoo’ al-Fataawa Shaykh al Islaam ibn Taymiyyah (2/132, 5/119, 14/459-460, 36/218). [The Shaykh made a passing reference to the story of Ibn 'Umar when he was asked about the Qadariyyah; and it is the first hadeeth in Saheeh Muslim which he narrated that Yahya ibn Ya'mur said: The first person to [negate] qadar in Basra was Ma’bad al-Juhanee. So I set out on Hajj or on ‘Umrah with Humayd ibn ‘Abdir-Rahman al-Himyaaree, so we said to one another: If only we could meet with one of the Companions of the Messenger of Allah (salallahu ‘alaiyhi wasallam) so that we might ask him about what is talked about about taqdeer (divine decree); so we were blessed with ‘Abdullah ibn ‘Umar ibn al-Khattab who was entering the masjid, so we walked on either side of him, and I suspected my companion would leave the talking to me, so I said: “O father of ‘Abdur-Rahman! A group of people have emerged in our land; they read the Qur’aan and they seek the deep meanings of knowledge” = and he mentioned some of their characteristics – “and that they say that there is no Predestination and that all affairs [of creation] are recommended.” He said: “If you meet these people then inform them that I am innocent of them and that they are innocent of me, and by the One that Abdullah ibn ‘Umar swears by, if one of them was granted a mountain of gold the size of Mount Uhud Allah would not accept it from him until he believes in qadar…” he then narrated from his father the renowned hadeeth of Jibreel. (M)]
- Mamjoo’ al-Fataawa Shaykh ul Islaam Ibn Taymiyyah, (28/213, 216-218).
| Following a particular school of jurisprudence | by Nasrin for everyone |
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| The best way to call people to Tawhid | by Nasrin for everyone |
| Saying the Khalaf are wiser, while the Salaf are more knowledgeable | by Nasrin for everyone |
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How can there be a better time than theirs while they witnessed the revelation of the best knowledge, i.e. the Knowledge of Allah! This will never happen. | Who can declare someone an innovator? | by Nasrin for everyone |
Question:
It is permissible for the firm student of knowledge to declare someone to be an innovator or a disbeliever or is this exclusively for the people of knowledge?
It is permissible for the firm student of knowledge to declare someone to be an innovator or a disbeliever or is this exclusively for the people of knowledge?
Answer:
It is not permissible for the beginning student of knowledge to declare someone to be an innovator or a disbeliever until after he becomes qualified to make such a ruling. And it is upon him to entrust this affair to the major scholars exclusively, because ALLAH the Exalted says, “When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). (Chapter 4 verse 84)
It is not permissible for the beginning student of knowledge to declare someone to be an innovator or a disbeliever until after he becomes qualified to make such a ruling. And it is upon him to entrust this affair to the major scholars exclusively, because ALLAH the Exalted says, “When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). (Chapter 4 verse 84)
Question:
What is the general rule concerning bida, and when is it permissible for me to attribute a person with bida?
Answer:
Firstly, bida is any newly invented matter in the religion that is not from it, (the Sheik then speaks about bida and its different categories). Secondly, declaring a person to be an innovator and making hijra from the innovator happens when the Scholars have declared the person to be an innovator. And don’t you rush, oh small students of knowledge, to ruling upon anyone with bida, even if he has bida with him; until you present it to the Scholars and they can assist you in this matter but without this (returning the affair to the Scholars) then don’t do any of this. (Declare someone to be an innovator)
Firstly, bida is any newly invented matter in the religion that is not from it, (the Sheik then speaks about bida and its different categories). Secondly, declaring a person to be an innovator and making hijra from the innovator happens when the Scholars have declared the person to be an innovator. And don’t you rush, oh small students of knowledge, to ruling upon anyone with bida, even if he has bida with him; until you present it to the Scholars and they can assist you in this matter but without this (returning the affair to the Scholars) then don’t do any of this. (Declare someone to be an innovator)
Fatwa by Shaykh Ahmad An Najmee
Translated by Abu Qayla Rasheed Barbee
Translated by Abu Qayla Rasheed Barbee
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| Acting the Sahabah in school theaters | by Nasrin for everyone |
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| Way to teach non-Arabic speaking Muslims their religion | by Nasrin for everyone |
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| Criticism for calling oneself Salafi | by Nasrin for everyone |
| Criticism for calling oneself Salafi |
Question:
Some of the youth find criticism in the saying, "I'm Salafi". So what is your guidance for something like this?
Answer:
Why do they find criticism? Do they think that ascription to Salafiya is diminishing? Is it not an ascription to the Companions of the Messenger of ALLAH, peace and blessing be upon him, and the Tabien, from them are the Scholars, Scholars of Fiqh, Scholars of Hadith, Scholars of Tafseer, and those with the correct Aqeedah in every time and place?! Those that follow the truth from the Book of ALLAH, and the authentic Sunna from the Messenger of ALLAH, peace and blessing be upon him, upon the understanding of the Salafi Saalih (Pious Predecessors). Can it be that an ascription to the aforementioned, is diminishing such that one can criticizes it?! Verily from ALLAH we come and to HIM we shall return! As for the one who strives on the minhaj of the Salafi, and follows it. And says, "I'm Salafi," then inshaALLAH we hope good for him. As for the one who criticizes this (ascription to Salafiya), then it is possible that he will be punished for his criticism.
Why do they find criticism? Do they think that ascription to Salafiya is diminishing? Is it not an ascription to the Companions of the Messenger of ALLAH, peace and blessing be upon him, and the Tabien, from them are the Scholars, Scholars of Fiqh, Scholars of Hadith, Scholars of Tafseer, and those with the correct Aqeedah in every time and place?! Those that follow the truth from the Book of ALLAH, and the authentic Sunna from the Messenger of ALLAH, peace and blessing be upon him, upon the understanding of the Salafi Saalih (Pious Predecessors). Can it be that an ascription to the aforementioned, is diminishing such that one can criticizes it?! Verily from ALLAH we come and to HIM we shall return! As for the one who strives on the minhaj of the Salafi, and follows it. And says, "I'm Salafi," then inshaALLAH we hope good for him. As for the one who criticizes this (ascription to Salafiya), then it is possible that he will be punished for his criticism.
| Ibn Taymiyyah on the authority of the Sunnah | by Nasrin for everyone |
Ibn Taymiyyah on the authority of the Sunnah
Written by/Said by Shaykhul Islaam ibn Taymiyyah (رحمه الله)
Taken from Majmoo’ al-Fataawa
Shaykhul Islaam ibn Taymiyyah (رحمه الله) said:
“The Sunnah, that is a must to be followed for which one is praised upon following it and blamed for going against it, is the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم) in matters of beliefs, matters of worship and the rest of the affairs of the religion. And it is known only by knowledge of the hadeeth of the Prophet (صلى الله عليه وسلم) that are confirmed on his authority.”
Written by/Said by Shaykhul Islaam ibn Taymiyyah (رحمه الله)
Taken from Majmoo’ al-Fataawa
Shaykhul Islaam ibn Taymiyyah (رحمه الله) said:
“The Sunnah, that is a must to be followed for which one is praised upon following it and blamed for going against it, is the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم) in matters of beliefs, matters of worship and the rest of the affairs of the religion. And it is known only by knowledge of the hadeeth of the Prophet (صلى الله عليه وسلم) that are confirmed on his authority.”
| Conditions of the Sahaabah | by Nasrin for everyone |
Conditions of the Sahaabah
Taken from al-Jawaab al-Kaafee liman sa'ala an ad-Dawaa ash-Shaafee
Translated by Abuz-Zubayr 'Abdur-Rahman Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
Edited by Editorial Staff at tazkiyah.org
Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:
Taken from al-Jawaab al-Kaafee liman sa'ala an ad-Dawaa ash-Shaafee
Translated by Abuz-Zubayr 'Abdur-Rahman Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
Edited by Editorial Staff at tazkiyah.org
Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:
Or do those who commit evil deeds think We will make them like those who have believed and done righteous deeds? [Al-Jaathiyah : 21]He began to repeat it over and over, crying until morning came. Ibraheem At-Taymee said, "I never put forth my statement before my action except that I was afraid of being a liar." Recorded in the collection of At-Tirmithee, Aaishah (Radhiallahu 'Anha) said, "I asked Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) about this Aayah:
Indeed, those who are apprehensive form fear of their Lord, and those who believe in the signs of their Lord, and those who do not associate anything with their Lord, and those who give what they give while their hearts are fearful because they will be returning to their Lord - it is those who hasten to good deeds, and they exceed others therein. [Al-Muminoon : 57-61]So I said, "Are they those who drink wine, commit adultery, and steal?" So he replied: "No, oh daughter of As-Siddeeq. Rather, they are those who fast, pray, and give charity and they are afraid that it will not be accepted from them 'It is those who hasten to good deeds, and they exceed others therein.'" (1) And Allaah described the people of happiness with Ihsaan and fear, while He described the people of misery with sins and the feeling of security and safety. And the greatest of people in deception is he who is deceived by the Dunyaa and its immediate pleasures so he prefers it over the hereafter. He is pleased with it over the hereafter. How is this so, when the Dunyaa, all of it from the beginning to the end, is like one breath from the breaths of the hereafter? This is similar to what Al-Imaam Ahmad and At-Tirmithee recorded from the Hadeeth of Al-Mustawrid ibn Shaddaad that he said: The Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said:"The Dunyaa compared to the hereafter is only like if one of you were to dip his finger into the sea - look what remains on it (of water)." (2) So what is the extent of the entire life of a person compared to the hereafter? Which of the two is given precedence by the intelligent person - preferring the immediate pleasures of this short period of time and being prevented from the ever-lasting good of the hereafter, or leaving something that is insignificant, worthless, soon-to-be cut off in order to gain that which is priceless, unimaginable, with no end to its pleasures, and never-ending?
| 1 | Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 3175 (go back) |
| 2 | Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 2323 (go back) |
taken from: http://web.archive.org/web/20041013042226/www.tazkiyah.org/readarticle.php?II=SAHB-00001
| COMMON ERRORS IN KNOWING WHO IS A SCHOLAR | by Nasrin for everyone |
Sheikh Ubayd al-Jaabiree says:
"A scholar is the one who becomes known for knowledge, his feet become firmly established. He is the one whom the Muslims should study under and not leave for someone who is less than him except if there is a need to.
Ibn Mas'ud (may Allaah be pleased with him) said,
"The people will continue to be upon goodness so long as they take the knowledge from the companions of the Messenger, and from their elders but if they take the knowledge from the young ones they will be destroyed."
Do you know who the young ones are? They are the people of whims and desires . They are the ones who leave the Prophetic texts and hold onto their opinions, philosophy and beautiful speech until they deceive the people. They control and overcome them with the outcome being ignorance.
The scholars used to test the people of each place with their scholars. So in the past they used to say: Test the people of Madinah with Malik ibn Anas and test the people of Sham with al-Auzaa'ee and test the people of Egypt with Laith ibn Sa'd and test the people of Koofah with Sufyaan and test the people of Mosul with Mu'afah ibn Imran.
What they mean by this is that the people in these areas are asked about their scholars. If they spoke well of them and respected them they would be brought closer and respected. If they spoke ill of these scholars and insulted them then the scholars kept them away from themselves by splitting off from them. This shows that the scholars are a blessing for this Islamic nation, they educate the people and teach them from the Qur'an and the Sunnah, the religion of Allaah upon the understanding of the Pious Predecessors. By them the people are strengthened, the scales are measured in full and people's possessions are protected from innovations and newly invented matters.
If the Islamic nation does not have a need for its scholars and it puts the scholars behind itself then those people are considered to be evil. Salute them for indeed the devils from the jinns and people will overcome them.
Oh Muslims, do not be like those who have no need of the scholars. Those scholars who are known to the general and specific ones like
the Imam Sheikh Abdulaziz Bin Baz (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh al-Albaani (rahimahullaah-may Allaah have mercy on him),
and their brothers who are upon the truth after them in our judgment and Allaah is their reckoner.
At the head of them, the Muftee of the Kingdom of Saudi Arabia Sheikh Abdulaziz ibn Abdillaah al-Sheikh,
and the honourable Sheikh Salih al-Luhaydan,
and the honourable Sheikh Saalih al-Fawzaan,
and the honourable Sheikh Abdullaah ibn al-Ghudayan,
and their brothers who are with them upon the Sunnah. We do not praise them above Allaah's praise and Allaah is their reckoner.
Oh Muslims, be careful that opinions overcome you and you are confused by dazzling speech for this is the beginning of misguidance and destruction. May Allaah protect us and you in our religion in this life and the hereafter..."
Taken from an upcoming book
The hadeeth reported by the Companion 'Irbaad ibn Saariyah
(May Allaah be pleased with him)
The Prophet, salallaahu 'alaihi wassallaam, said:
"فعليكم بسنتي
وسنة الخلفاء الراشدين المهديين"
"…Upon you is to follow My Sunnah(way) and the Sunnah of the Rightly Guided Caliphs…"
Explained By
Sheikh 'Ubayd ibn Abdillaah al-Jaabiree
Former Teacher at the Islamic University of Madinah
"A scholar is the one who becomes known for knowledge, his feet become firmly established. He is the one whom the Muslims should study under and not leave for someone who is less than him except if there is a need to.
Ibn Mas'ud (may Allaah be pleased with him) said,
"The people will continue to be upon goodness so long as they take the knowledge from the companions of the Messenger, and from their elders but if they take the knowledge from the young ones they will be destroyed."
Do you know who the young ones are? They are the people of whims and desires . They are the ones who leave the Prophetic texts and hold onto their opinions, philosophy and beautiful speech until they deceive the people. They control and overcome them with the outcome being ignorance.
The scholars used to test the people of each place with their scholars. So in the past they used to say: Test the people of Madinah with Malik ibn Anas and test the people of Sham with al-Auzaa'ee and test the people of Egypt with Laith ibn Sa'd and test the people of Koofah with Sufyaan and test the people of Mosul with Mu'afah ibn Imran.
What they mean by this is that the people in these areas are asked about their scholars. If they spoke well of them and respected them they would be brought closer and respected. If they spoke ill of these scholars and insulted them then the scholars kept them away from themselves by splitting off from them. This shows that the scholars are a blessing for this Islamic nation, they educate the people and teach them from the Qur'an and the Sunnah, the religion of Allaah upon the understanding of the Pious Predecessors. By them the people are strengthened, the scales are measured in full and people's possessions are protected from innovations and newly invented matters.
If the Islamic nation does not have a need for its scholars and it puts the scholars behind itself then those people are considered to be evil. Salute them for indeed the devils from the jinns and people will overcome them.
Oh Muslims, do not be like those who have no need of the scholars. Those scholars who are known to the general and specific ones like
the Imam Sheikh Abdulaziz Bin Baz (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah-may Allaah have mercy on him),
and like the Imam Sheikh al-Albaani (rahimahullaah-may Allaah have mercy on him),
and their brothers who are upon the truth after them in our judgment and Allaah is their reckoner.
At the head of them, the Muftee of the Kingdom of Saudi Arabia Sheikh Abdulaziz ibn Abdillaah al-Sheikh,
and the honourable Sheikh Salih al-Luhaydan,
and the honourable Sheikh Saalih al-Fawzaan,
and the honourable Sheikh Abdullaah ibn al-Ghudayan,
and their brothers who are with them upon the Sunnah. We do not praise them above Allaah's praise and Allaah is their reckoner.
Oh Muslims, be careful that opinions overcome you and you are confused by dazzling speech for this is the beginning of misguidance and destruction. May Allaah protect us and you in our religion in this life and the hereafter..."
Taken from an upcoming book
The hadeeth reported by the Companion 'Irbaad ibn Saariyah
(May Allaah be pleased with him)
The Prophet, salallaahu 'alaihi wassallaam, said:
"فعليكم بسنتي
وسنة الخلفاء الراشدين المهديين"
"…Upon you is to follow My Sunnah(way) and the Sunnah of the Rightly Guided Caliphs…"
Explained By
Sheikh 'Ubayd ibn Abdillaah al-Jaabiree
Former Teacher at the Islamic University of Madinah
http://salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5355
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