 | Your Salafiyyah Is Not Sound If You Do Not Forbid The Evil | by Nissho for everyone |
| Your Salafiyyah Is Not Sound If You Do Not Forbid The Evil |
| Question: Some of those who claim that they are Salafees say: We are Salafees but we do not speak about those who fall into errors and we do not disparage (make jarh) of anyone? |
| Answer: Say to them, your Salafiyyah will be not be sound whilst [holding that] no one is to be disparaged. Loving for Allaah and hating for Allaah and allegiance for Allaah and enmity for Allaah - if a person is devoid of these four matters, then that means that his Islaam is weak. And the Messenger, salallaahu 'alaihi wasallam, said: "Whomsoever amongst you sees an evil, let him change it with his hand; if he is not able, then [let him change it] with his tongue [by speaking against it with knowledge]; and if he is not able, then with his heart [by hating it for Allaah's sake], and that is the weakest of Eemaan."* - The weakest of Eemaan is that you forbid falsehood with your heart. However as for the one who does not forbid falsehood with his heart, then where is the Eemaan in his heart?!! Meaning that his Eemaan is weak, of no benefit. And we ask Allaah for pardon and good health, and Allaah is sufficient for us and what a fine trustee He is. |
| Shaykh Ahmad bin Yahyaa an-Najmee |
| 'Al-Fataawa Al-Jaliyyah 'an Manaahij Ad-Da'wiyyah', Daarul-Minhaaj. Gathered and notes added by Hasan Ibn Mansoor ad-Daghreeree. Second volume, page 139. |
| Translated by Abu Khadeejah |
| http://www.SPubs.com |
| Is it permissible to clarify to the disbelievers the difference between Salafiyyah and hizbiyyah? | by Nissho for everyone |
QUESTION
Is it permissible for us to clarify to the disbelievers the difference between Salafiyyah and hizbiyyah (partisanship), so as to free ourselves from their bad actions?
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
Yes, it is permissible for you to clarify the difference betweenhizbiyyah and Salafiyyah, and the differences between Salafiyyah and the other groups in order to clear yourselves of the repulsive affairs that originate from some people, since they then try to attribute them to Islaam.
Your intention in doing this should be to defend Islaam and to provide a clear, proper image of our religion of Islaam. Your intention should not be to insult or harm your brothers, nor to turn them over to the disbelievers, and Allaah knows best.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB014, dated 1423/6/25.
| Should Salafees take part in the media in order to defend Islaam? | by Nissho for everyone |
QUESTION
Should the Salafee Muslims in America involve themselves in the American media, be it TV, radio or the press, in order to clarify the doubts, misconceptions, and lies issued against Islaam by its enemies from the disbelievers and the deviant Muslims?
ANSWER by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
Yes, rather it is obligatory on them to do so if they have a way to participate in a radio program to defend Islaam and to teach (the people) about Islaam. However, they must not present anything that conflicts with the Sharee'ah in that program.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA024, dated 1423/7/20.
| A Short Story About How Dawah-tus-Salaafiyyah Reached Parts Of India | by Nissho for everyone |
A Short Story About How
Dawah-tus-Salaafiyyah Reached Parts Of IndiaBy: Shaykh Muhammad Amaan Al-Jaamee (rahimahullah)
Someone who I hold to be trustworthy, narrated to me, that in some of the cities of Hind was a scholar who taught in the masjid; and his habit was that after he would complete a lesson he would supplicate to Allaah excessively.
Someone who I hold to be trustworthy, narrated to me, that in some of the cities of Hind was a scholar who taught in the masjid; and his habit was that after he would complete a lesson he would supplicate to Allaah excessively.
And in his du'aa (supplication to Allaah) he would invoke Allaah's Curse against the Shaykh MuhammadIbn 'Abdul Wahhaab.
And from those who attended his lesson was a student from Saudi Arabia
The student from Saudi Arabia
Then the student from Saudi Arabia
By Allaah's Permission, he turned to Kitab-ut-Tawheed which explains the rights of Allaah over His slaves, then he tore off its cover and the first page (which informs about who is the author of the book), then he presented it to the teacher from Hind and asked of him to read this book and tell him about its contents and his personal opinion about the quality of the book.
So the teacher took the book and began to read it, and the next day the student asked the teacher about what were his thoughts concerning the book; and the teacher began to praise the book with a mighty praise and described it as being from the best of books on its subject.
So the student from Saudi Arabia
Then he showed him the cover and the page he had torn out (with the Shaykhs name on it), and the teacher became astonished and felt regretful, and started to make du'aa (supplication) for the student from Saudi Arabia
Then he changed his position regarding the Shaykh; rather he changed the type of du'aa he had made previously (at the end of his lessons) to that of making du'aa (supplication to Allaah) for the Shaykh (at the end off all of his lessons).
And we ask that Allaah pardons him.
This is the path in which the propaganda of the people has led to err, and placed them in a bad state.
The Da'wah to Allaah is successful through applying hikmah (wisdom), just as we observed the action of the student from Saudi Arabia
Allah says in His Book:
"Invite (mankind, O Muhammad)
to the way of your lord (i.e. Islaam)
with wisdom and a fair preaching,
and argue with them in a way that
is better. Truly, your Lord knows
best who has gone astray form His
path, and He is the Best Aware of
those who are guided" {surah Nahal:125}
In proceeding: This is the da'wah of Muhammad Ibn 'Abdul Wahhaab since its beginning stages up until the present time.
"Invite (mankind, O Muhammad)
to the way of your lord (i.e. Islaam)
with wisdom and a fair preaching,
and argue with them in a way that
is better. Truly, your Lord knows
best who has gone astray form His
path, and He is the Best Aware of
those who are guided" {surah Nahal:125}
In proceeding: This is the da'wah of Muhammad Ibn 'Abdul Wahhaab since its beginning stages up until the present time.
Studying it briefly with some of the problems which it faced, and verily this da'wah encountered from its enemies problems and trials, not encountered by the present day da'wah in most cases, but it was triumphant gaining victory not written for other calls and movements in general.
So may Allaah reward the holder of this da'wah and those who carried it along after him the best of rewards given to the righteous just as we ask Allaah the most High to establish The Royal Family of Sa'ud and its leaders (those who aided this da'wah with great support and those who stood to spread it, defend it, and circulate its books without hesitation and are still upon that).
May Allaah accept from them their actions done for the sake of Al-Islaam. And the salutations of Allaah and salaams and blessings be upon the best of His creation Muhammad (sallahlaahu a'layhe wa salaam) and his family and esteemed companions.
------------ --------- --------- ------
Trans. From the book Mashaa'kil ad-Dawa wa–Du'aat Pg. 56
------------ --------- --------- ------
Trans. From the book Mashaa'kil ad-Dawa wa–Du'aat Pg. 56
| Shaikh Rabee’ asked: | by Nissho for everyone |
http://www.sahab.net/home/index.php?threads_id=181
He said (Hafithahullah): Oh people take it easy! Give me news about the efforts you have made to conquer Ahlil Bid’ah and to stop their oppression and hatred of the people of the truth and the Sunnah?
Are you upon the way of the Ahlus Sunnah Wal Jama’ah in boycotting the people of innovation, and cutting them off, turning your backs on them and staying away from their their bid’ah and misguidance?
Are you upon their way (Ahlus Sunnah) in dealing with them in your stances and writings that annihalates their misguidance?
Are you upon the way of the Sahabah, the Tabi’een and those who follow the Tabi’een?
Are you upon the way of Hammad Ibn Zaid, Hammad Ibn Salamah, Al Awza’ee, Ath Thawri, and Imam Malik, And Abi Ishaaq Al Fizari, And Ahmad Ibn Hanbal and his contemporaries and his school, and upon the way of Bukhari, Muslim , Abu Dawuud and their brothers?
Are you upon the way of Abdullah Ibn Ahmad, and Ibn Khuzaimah, and Ibn Battah, And Al Laalakai, and the upholder of the Sunnah Al Ansaari?
Are you upon the way of those who were from Baitul Maqdis: Abdul Ghani, Ad Diyaa and Ibn Qudaamah?
Are you upon the way of Ibn Taymeeyah, Ibnul Qayyim and Ibn Abdul Haadi?
Are you upon the way of Muhammad Ibn Abdul Wahhab, his students, his children and his descendents?
Are you upon the way of all of these people- in your stances and your writings- and your lectures in conquering innovation and annihalating it and warning against it and its people?
The present situation proves the opposite of that.
http://musamills.wordpress.com/2009/02/02/shaikh-rabee-asked/
He said (Hafithahullah): Oh people take it easy! Give me news about the efforts you have made to conquer Ahlil Bid’ah and to stop their oppression and hatred of the people of the truth and the Sunnah?
Are you upon the way of the Ahlus Sunnah Wal Jama’ah in boycotting the people of innovation, and cutting them off, turning your backs on them and staying away from their their bid’ah and misguidance?
Are you upon their way (Ahlus Sunnah) in dealing with them in your stances and writings that annihalates their misguidance?
Are you upon the way of the Sahabah, the Tabi’een and those who follow the Tabi’een?
Are you upon the way of Hammad Ibn Zaid, Hammad Ibn Salamah, Al Awza’ee, Ath Thawri, and Imam Malik, And Abi Ishaaq Al Fizari, And Ahmad Ibn Hanbal and his contemporaries and his school, and upon the way of Bukhari, Muslim , Abu Dawuud and their brothers?
Are you upon the way of Abdullah Ibn Ahmad, and Ibn Khuzaimah, and Ibn Battah, And Al Laalakai, and the upholder of the Sunnah Al Ansaari?
Are you upon the way of those who were from Baitul Maqdis: Abdul Ghani, Ad Diyaa and Ibn Qudaamah?
Are you upon the way of Ibn Taymeeyah, Ibnul Qayyim and Ibn Abdul Haadi?
Are you upon the way of Muhammad Ibn Abdul Wahhab, his students, his children and his descendents?
Are you upon the way of all of these people- in your stances and your writings- and your lectures in conquering innovation and annihalating it and warning against it and its people?
The present situation proves the opposite of that.
http://musamills.wordpress.com/2009/02/02/shaikh-rabee-asked/
| The Names of 'Firqaat an-Najiyyah' (Saved Sect) and their meanings! | by Nissho for everyone |
The Names of 'Firqaat an-Najiyyah' (Saved Sect) and their meanings!
The Noble Shaykh, Al-'Allaamah Doctor Saalih bin Fawzaan Al-Fawzaan said:
As this sect is the only sect safe from going astray, it is required to know its various names and characteristics, so you can follow it . It has great names which distinguish it from the other sects, and most important of these names and characteristics are:
Firqaat an-Najiyya (Saved Sect), Taaifah al-Mansoorah (Victorious Group), Ahlu Sunnah wal-Jama'ah (People of Sunnah and Jama'ah), and the meaning of them are as follows:
* As for Firqaat an-Najiyya (Saved Sect), they are the ones saved from the hell-fire, since the Prophet -sallalaahu 'alaihi wasallam- said, "All are in the hell-fire except one". This means, they are not in the hell-fire.
* They adhere to the Book of Allaah and the Sunnah of His Prophet - sallalaahu 'alaihi wasallam - and it was the first ones of the former migrants and supporters who said the Prophet - peace be upon him -: (who was like what I am today and my friends). Aand they upon that which the first of the Muhaajiroon and Ansaar are upon, who said that the Prophet - sallalaahu 'alaihi wasallam -: "They are upon what I and my companions are upon today."
* * And their people are Ahlu Sunnah wal-Jama'ah (People of Sunnah and Jama'ah: They are a distinguished by two great distinguishing factors:
1. They hold on to the Sunnah of the Messenger of Allaah - sallalaahu 'alaihi wasallam -to the point that they became its people. But as for the other sects they hold on to their own whims and desires, and they are not attributed to the sunnah, but they are attributed to bid'ah and misguidance as it is with Qadariyyah and Murji'ah, or they are attributed to their founders as it is with Jamiyyah, or they are attributed to their ugly actions as it is with Raafidah and Khawarij.
2. The second factor is: And they are the people of the Jama'ah, they gather themselves upon Haqq (truth) and not upon Tafarruq (separation, sectarianism) . But as for the other sects they do not gather themselves upon Haqq, but they follow their whims and desires.
* * They are the Taaifah al-Mansoorah (Victorious Group) up until the Day of Qiyamah, because they give victory to the Deen of Allaah and Allaah gives them victory, as Allaah ta'ala said: ( If you help (in the cause of) Allأ½h, He will help you, and make your foothold firm). (Muhammad 47:7) and as the Prophet - sallalaahu 'alaihi wasallam - "those who abandon them will not harm them, until the command of Allaah tabaaraka wata'aala comes about".
Translated from sahab.net by Aboo 'Ubaydah Ahmad Nishwan ibn 'Alee al-Maraduwee
http://salafitalk. net/st/viewmessa ges.cfm?Forum= 9&Topic=7866
The Noble Shaykh, Al-'Allaamah Doctor Saalih bin Fawzaan Al-Fawzaan said:
As this sect is the only sect safe from going astray, it is required to know its various names and characteristics, so you can follow it . It has great names which distinguish it from the other sects, and most important of these names and characteristics are:
Firqaat an-Najiyya (Saved Sect), Taaifah al-Mansoorah (Victorious Group), Ahlu Sunnah wal-Jama'ah (People of Sunnah and Jama'ah), and the meaning of them are as follows:
* As for Firqaat an-Najiyya (Saved Sect), they are the ones saved from the hell-fire, since the Prophet -sallalaahu 'alaihi wasallam- said, "All are in the hell-fire except one". This means, they are not in the hell-fire.
* They adhere to the Book of Allaah and the Sunnah of His Prophet - sallalaahu 'alaihi wasallam - and it was the first ones of the former migrants and supporters who said the Prophet - peace be upon him -: (who was like what I am today and my friends). Aand they upon that which the first of the Muhaajiroon and Ansaar are upon, who said that the Prophet - sallalaahu 'alaihi wasallam -: "They are upon what I and my companions are upon today."
* * And their people are Ahlu Sunnah wal-Jama'ah (People of Sunnah and Jama'ah: They are a distinguished by two great distinguishing factors:
1. They hold on to the Sunnah of the Messenger of Allaah - sallalaahu 'alaihi wasallam -to the point that they became its people. But as for the other sects they hold on to their own whims and desires, and they are not attributed to the sunnah, but they are attributed to bid'ah and misguidance as it is with Qadariyyah and Murji'ah, or they are attributed to their founders as it is with Jamiyyah, or they are attributed to their ugly actions as it is with Raafidah and Khawarij.
2. The second factor is: And they are the people of the Jama'ah, they gather themselves upon Haqq (truth) and not upon Tafarruq (separation, sectarianism) . But as for the other sects they do not gather themselves upon Haqq, but they follow their whims and desires.
* * They are the Taaifah al-Mansoorah (Victorious Group) up until the Day of Qiyamah, because they give victory to the Deen of Allaah and Allaah gives them victory, as Allaah ta'ala said: ( If you help (in the cause of) Allأ½h, He will help you, and make your foothold firm). (Muhammad 47:7) and as the Prophet - sallalaahu 'alaihi wasallam - "those who abandon them will not harm them, until the command of Allaah tabaaraka wata'aala comes about".
Translated from sahab.net by Aboo 'Ubaydah Ahmad Nishwan ibn 'Alee al-Maraduwee
http://salafitalk. net/st/viewmessa ges.cfm?Forum= 9&Topic=7866
| War against the Salafis Peace with the People of Innovation | by Nissho for everyone |
Shaykh Rabee’ Ibn Haadee al-Madkhaalee said:
"We have been afflicted in these days with those who falsely accuse true Salafis of being extreme and harsh in al-Jarh wat-Ta’deel (praising and criticising) and in other areas. He wages war against them in the most severe fashion whilst he makes peace with the people of innovation and desires, heaping praise and commendations upon them.
So (you find that) he falls into tamyee’ when dealing with the people of innovation and at the same time he shows a destructive form of extremism towards the people of Sunnah and the truth.
His anger and his pleasure are in accordance to that which he desires and in agreement with those whom he aspires to embrace from the wealthy and rich."
23/Muharram/1430
Excerpts taken from the article ‘Moderation in Islam’.http://sahab.net/forums/showthread.php?t=364801
"We have been afflicted in these days with those who falsely accuse true Salafis of being extreme and harsh in al-Jarh wat-Ta’deel (praising and criticising) and in other areas. He wages war against them in the most severe fashion whilst he makes peace with the people of innovation and desires, heaping praise and commendations upon them.
So (you find that) he falls into tamyee’ when dealing with the people of innovation and at the same time he shows a destructive form of extremism towards the people of Sunnah and the truth.
His anger and his pleasure are in accordance to that which he desires and in agreement with those whom he aspires to embrace from the wealthy and rich."
23/Muharram/1430
Excerpts taken from the article ‘Moderation in Islam’.http://sahab.net/forums/showthread.php?t=364801
| Leaving the madhhab when it opposes a hadeeth | by Nissho for everyone |
| Leaving the madhhab when it opposes a hadeeth |
| If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they - Abu Haneefah, Maalik, ash-Shaafiee and Ahmad, radiallaahu anhum ajmaeen - were all agreed upon this fundamental principle.... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it (the madhhab), since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Shareeah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs and leaving off following the proof... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this. |
| Shaykh ul-Islaam Muhammad bin `Abdul-Wahhaab |
| Ad-Durur-Saniyyah (4/7). |
| Boycotting (Hajr) in Islam - When is the Boycott Legislated? | by Nissho for everyone |
Boycotting (Hajr) in Islam - When is the Boycott Legislated?
QUESTION
When is boycotting legislated in Islam and when is it not legislated?
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
Boycotting remains (legislated) until the Day of Standing, without a doubt.
Boycotting is of two types:
[A] A boycott [...words unclear...] that leads them to the boycott of the corruption of a specific individual due to his innovations and disobedience [1]. This type is for the senior scholars, the imaams.
[B] Also there is also hajr wiqaa'ee (self-protective boycotting). Hajr wiqaa'ee is when you, by your own self, boycott an innovator. You know that he is an enemy to the Sunnah and its people. And you know that his usool (foundations) are not upon the Sunnah. Then you may boycott him on your own - you do not visit him or invite him to visit you, you do not sit where he sits, you may do this. [2]
FOOTNOTES (Abul-'Abbaas)
[1] The main purpose of this type of boycott is to produce a positive change in the boycotted. An example of this is the boycott of Ka'b ibn Maalik (may Allaah be pleased with him).
[2] Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this second type of boycotting:
"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship!" [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethahprinting]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and they take the necessary measures to protect it.
Know the reality of those who limit boycotting to the first kind only, and then criticize those who practice the second kind, blaming them for boycotting in a way that does not bring a positive change to the boycotted, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):
"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior." (Saheeh al-Bukhaaree #6054)
NOTE: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording of Shaykh 'Ubayd entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ005 - click here for audio ]
| Outstanding Attributes of the Saved Sect | by Nissho for everyone |
Outstanding Attributes of the Saved Sect, by Shaikh Muhammad ibn Salih Al-'Uthaimeen (may Allaah have mercy on him)
Question: What are the most outstanding attributes of the Saved Sect? And does a deficiency in any of these attributes remove a person from the Saved Sect?
Answer, by Shaikh Al-'Uthaimeen: The most outstanding attributes of the Saved Sect are adherence to that which the Prophet (salallaahu 'alaihiwasallam) followed in beliefs, worship, character and conduct - one finds these four things outstanding in them.
In beliefs, one finds them holding fast to what is proven by the book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihiwasallam), sincerely declaring the Oneness of Allaah in matters of worship, Lordship, and Names and Attributes.
In worship, we find that this sect stands out due to its complete adherence and implementation of what followed by the Prophet (salallaahu 'alaihiwasallam) in acts of worship in all of their forms, their characteristics, their numbers, their times, their places and their causes. And one does not find them innovating in the religion of Allaah; rather they behave in the best manner towards Allaah and His Messenger (salallaahu 'alaihiwasallam) and they do not precede Allaah nor His Messenger (salallaahu 'alaihiwasallam) including anything in their acts of worship which was not permitted by Allaah.
In character, one finds that likewise, they stand out from others due to their fine character, such as in their love of what is good for the Muslims, their open heartedness, cheerful faces, good way of speaking, generosity, bravery and other noble traits of character and qualities.
In conduct, one finds them treating the people with honesty and openness, and these two qualities were referred to by the Prophet (salallaahu 'alaihiwasallam) in his words:
Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear, they will be blessed in their transaction; but if they tell a lie and conceal anything, the blessing on their transaction will be blotted out." [1]
A deficiency in these characteristics [character and conduct] does not prevent a person from being among the Saved Sect, but everyone will be at a level according to his deeds; and deficiency in matters of Tawheed might remove one from the Saved Sect, such as violations in Ikhlas [2] and likewise due to committing innovations, for a person might commit innovations that prevent him from being among the Saved Sect.
Regarding the matter of character and conduct, deficiency in them does not remove one from this sect, even though it may diminish his status.
We might require a more detailed explanation of the matter of character, for among the most important aspects of good character is unity of voice and agreement upon the truth which Allaah, the Most High has enjoined upon us in His words:
He (Allaah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Mosesý) and 'Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikun , is that to which you (O Muhammad) call them. Allaah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience. (Ash-Shura 42:13)
And He has informed us that Muhammad (salallaahu 'alaihiwasallam) is innocent of those who are divided in the matter of their religion and break up into sects, for Allaah, the Almighty, the All-Powerful says: ý
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern with them in the least... (Al-An'aam 6:159)
So unity of voice and harmony of the hearts are among the most outstanding characteristics of the Saved Sect - Ahlus-Sunnah wal Jama'ah, and when differences occur between them arising from Ijtihad in matters in which it is permissible to exercise juristic reasoning, they bear neither resentment nor enmity, nor hatred towards each other. Rather, they feel that they are brothers even if this difference occurs between them, so much so that one of them will even pray behind a person whom he considers is not in a state of ritual impurity, while the Imam considers that he is in a state of ritual impurity.
For example, when of them prays behind a person who has eaten camel meat and that Imam considers that it does not invalidate his ablution, while the one who is being led in prayer believes that it does invalidate his ablution, yet he considers his prayer behind that Imam correct, even though, if it were he who was praying it himself, he would consider that his prayer was not correct.
All of this is because they hold the view that differences arising out of Ijtihad, in matters that it is permissible to exercise Ijtihad, are not in truth differences. Because each of those who are in disagreement has followed the evidence which he is obliged to follow, evidences it is not permissible for him to renounce. So, they hold the view that their brother, if he disagrees with them in any particular action - following some evidence - then he is in fact in agreement with them, because they call to compliance with the evidence, wherever it may be. If he disagrees with them, in accordance with some evidence which he has, then he is in truth in agreement with them, because he is acting in conformity with what they call and guide to, which is to judge by the Book of Allaah and the Sunnah of the Messenger of Allaah (salallaahu 'alaihiwasallam).
The differences which occurred between the companions, may Allaah be pleased with them, in such matters as these are well known to many of the scholars, even in the time of the Prophet (salallaahu 'alaihiwasallam) and he did not rebuke any of them. Because when he (salallaahu 'alaihiwasallam) returned from the Battle of Al-Ahzab and Jibril ('alaihi salaam) came to him and directed him to attack Banu Quraizah, who had violated their treaty, he commissioned his companions, may Allah be pleased with them, saying, "None of you should pray the 'Asr prayer except at Banu Quraizah." [3]
So, they left Al-Madinah for Banu Quraizah and the time for the 'Asr prayer overtook them. Some of them delayed the 'Asr prayer until they reached Banu Quraizah after the expiry of the time for it, because the Prophet (salallaahu 'alaihiwasallam) had said: None of you should pray the 'Asr prayer except at Banu Quraizah.
Some of them performed the prayer at its stated time and they said: The Messenger (salallaahu 'alaihiwasallam) wanted us to set out early for Banu Quraizah and he did not want us to delay the prayer past its stated time. They (the latter group) were right, but in spite of this, the Prophet (salallaahu 'alaihiwasallam) did not rebuke anyone among the two groups, and neither of the two groups held any enmity or rancor towards the other, due to their differing in understanding these words.
For this reason, I consider it an obligation upon the Muslims who claim adherence to the Sunnah to be one people, and not to divide into factions, this one belonging to this group and that one belonging to that group, and the third belonging to a third group and so on, causing them to attack each other with hostile words, harboring enmity and hatred towards each other due to differences in matters where it is permissible to exercise juristic reasoning (Ijtihad). There is no need to single out every faction by name but the wise person understands, and the matter is clear to him.
I consider that it is an obligation upon Ahlus-Sunnah wal-Jama'ah to unite, even if they disagree in some matters which is necessitated by the evidences according to their understanding. Because there is room for accommodation in these matters, all praise and thanks is to Allaah.
The important thing is that hearts should be in harmony and that people should speak with one voice, for there is no doubt that the enemies of the Muslims love to see the Muslims divided, whether they be enemies who openly display their enmity, or enemies who give the appearance of being friends to the Muslims or to Islam while they are not so. So, it is incumbent upon us to be distinguished by this characteristic of the Saved Sect, and that is to speak with one voice.
Footnotes:
[1] Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are Open and do not Hide Anything and Act in Good Faith (2079); and it was reported by Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).
[2] Here Ikhlas means doing deeds purely for Allaah alone.
[3] Reported by Al-Bukhari in the Book of Fear, in the Chapter on the Prayer of the One Searching and the One Searched for (946); and it was also reported by Muslim in the Book of Jihad and Maneuvers, in the Chapter on Not Delaying Going out to Battle (1770).
Source: Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question
Question: What are the most outstanding attributes of the Saved Sect? And does a deficiency in any of these attributes remove a person from the Saved Sect?
Answer, by Shaikh Al-'Uthaimeen: The most outstanding attributes of the Saved Sect are adherence to that which the Prophet (salallaahu 'alaihiwasallam) followed in beliefs, worship, character and conduct - one finds these four things outstanding in them.
In beliefs, one finds them holding fast to what is proven by the book of Allaah and the Sunnah of His Messenger (salallaahu 'alaihiwasallam), sincerely declaring the Oneness of Allaah in matters of worship, Lordship, and Names and Attributes.
In worship, we find that this sect stands out due to its complete adherence and implementation of what followed by the Prophet (salallaahu 'alaihiwasallam) in acts of worship in all of their forms, their characteristics, their numbers, their times, their places and their causes. And one does not find them innovating in the religion of Allaah; rather they behave in the best manner towards Allaah and His Messenger (salallaahu 'alaihiwasallam) and they do not precede Allaah nor His Messenger (salallaahu 'alaihiwasallam) including anything in their acts of worship which was not permitted by Allaah.
In character, one finds that likewise, they stand out from others due to their fine character, such as in their love of what is good for the Muslims, their open heartedness, cheerful faces, good way of speaking, generosity, bravery and other noble traits of character and qualities.
In conduct, one finds them treating the people with honesty and openness, and these two qualities were referred to by the Prophet (salallaahu 'alaihiwasallam) in his words:
Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear, they will be blessed in their transaction; but if they tell a lie and conceal anything, the blessing on their transaction will be blotted out." [1]
A deficiency in these characteristics [character and conduct] does not prevent a person from being among the Saved Sect, but everyone will be at a level according to his deeds; and deficiency in matters of Tawheed might remove one from the Saved Sect, such as violations in Ikhlas [2] and likewise due to committing innovations, for a person might commit innovations that prevent him from being among the Saved Sect.
Regarding the matter of character and conduct, deficiency in them does not remove one from this sect, even though it may diminish his status.
We might require a more detailed explanation of the matter of character, for among the most important aspects of good character is unity of voice and agreement upon the truth which Allaah, the Most High has enjoined upon us in His words:
He (Allaah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Mosesý) and 'Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikun , is that to which you (O Muhammad) call them. Allaah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience. (Ash-Shura 42:13)
And He has informed us that Muhammad (salallaahu 'alaihiwasallam) is innocent of those who are divided in the matter of their religion and break up into sects, for Allaah, the Almighty, the All-Powerful says: ý
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern with them in the least... (Al-An'aam 6:159)
So unity of voice and harmony of the hearts are among the most outstanding characteristics of the Saved Sect - Ahlus-Sunnah wal Jama'ah, and when differences occur between them arising from Ijtihad in matters in which it is permissible to exercise juristic reasoning, they bear neither resentment nor enmity, nor hatred towards each other. Rather, they feel that they are brothers even if this difference occurs between them, so much so that one of them will even pray behind a person whom he considers is not in a state of ritual impurity, while the Imam considers that he is in a state of ritual impurity.
For example, when of them prays behind a person who has eaten camel meat and that Imam considers that it does not invalidate his ablution, while the one who is being led in prayer believes that it does invalidate his ablution, yet he considers his prayer behind that Imam correct, even though, if it were he who was praying it himself, he would consider that his prayer was not correct.
All of this is because they hold the view that differences arising out of Ijtihad, in matters that it is permissible to exercise Ijtihad, are not in truth differences. Because each of those who are in disagreement has followed the evidence which he is obliged to follow, evidences it is not permissible for him to renounce. So, they hold the view that their brother, if he disagrees with them in any particular action - following some evidence - then he is in fact in agreement with them, because they call to compliance with the evidence, wherever it may be. If he disagrees with them, in accordance with some evidence which he has, then he is in truth in agreement with them, because he is acting in conformity with what they call and guide to, which is to judge by the Book of Allaah and the Sunnah of the Messenger of Allaah (salallaahu 'alaihiwasallam).
The differences which occurred between the companions, may Allaah be pleased with them, in such matters as these are well known to many of the scholars, even in the time of the Prophet (salallaahu 'alaihiwasallam) and he did not rebuke any of them. Because when he (salallaahu 'alaihiwasallam) returned from the Battle of Al-Ahzab and Jibril ('alaihi salaam) came to him and directed him to attack Banu Quraizah, who had violated their treaty, he commissioned his companions, may Allah be pleased with them, saying, "None of you should pray the 'Asr prayer except at Banu Quraizah." [3]
So, they left Al-Madinah for Banu Quraizah and the time for the 'Asr prayer overtook them. Some of them delayed the 'Asr prayer until they reached Banu Quraizah after the expiry of the time for it, because the Prophet (salallaahu 'alaihiwasallam) had said: None of you should pray the 'Asr prayer except at Banu Quraizah.
Some of them performed the prayer at its stated time and they said: The Messenger (salallaahu 'alaihiwasallam) wanted us to set out early for Banu Quraizah and he did not want us to delay the prayer past its stated time. They (the latter group) were right, but in spite of this, the Prophet (salallaahu 'alaihiwasallam) did not rebuke anyone among the two groups, and neither of the two groups held any enmity or rancor towards the other, due to their differing in understanding these words.
For this reason, I consider it an obligation upon the Muslims who claim adherence to the Sunnah to be one people, and not to divide into factions, this one belonging to this group and that one belonging to that group, and the third belonging to a third group and so on, causing them to attack each other with hostile words, harboring enmity and hatred towards each other due to differences in matters where it is permissible to exercise juristic reasoning (Ijtihad). There is no need to single out every faction by name but the wise person understands, and the matter is clear to him.
I consider that it is an obligation upon Ahlus-Sunnah wal-Jama'ah to unite, even if they disagree in some matters which is necessitated by the evidences according to their understanding. Because there is room for accommodation in these matters, all praise and thanks is to Allaah.
The important thing is that hearts should be in harmony and that people should speak with one voice, for there is no doubt that the enemies of the Muslims love to see the Muslims divided, whether they be enemies who openly display their enmity, or enemies who give the appearance of being friends to the Muslims or to Islam while they are not so. So, it is incumbent upon us to be distinguished by this characteristic of the Saved Sect, and that is to speak with one voice.
Footnotes:
[1] Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are Open and do not Hide Anything and Act in Good Faith (2079); and it was reported by Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).
[2] Here Ikhlas means doing deeds purely for Allaah alone.
[3] Reported by Al-Bukhari in the Book of Fear, in the Chapter on the Prayer of the One Searching and the One Searched for (946); and it was also reported by Muslim in the Book of Jihad and Maneuvers, in the Chapter on Not Delaying Going out to Battle (1770).
Source: Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question
| The True Nature of Salafiyyah | by Nissho for everyone |
The True Nature of Salafiyyah
Question: What is the truth regarding Salafiyyah?Answer: as-Salafiyyah is following the Salaf. That is because a person is either a Salafi or he is a Khalafi. Salafeeis an ascription to the Salaf with the meaning that one ascribes to them. Ascribing oneself to them is not by way of lineage or by one’s blood line or by sex or race or even color. On the contrary it is an ascription to what they were upon concerning the religion of the Prophet (peace and blessings be upon him). Whenever he mentioned the splitting of the Ummah he explained that there would be a successful group from amongst them which is the Jamaa’ah. Then he explained that it was obligatory for the Ummah to be upon the likes of what the Prophet and the Companions were upon.
The companions are our Salaf concerning the religion. They are the ones who understood the religion. They were the ones who bore witness to the revelation and they understood it. They understood its commentary and its application therefore they are our predecessors. Whoever follows them in regards to their religion from the aspects of creed, acts of worship, the permissible and the forbidden, and business transactions then he is a true Salafi. This means that he practices his religion, his devotion to it, his path to it, his belief in it, and its methodology as the Prophet (may the peace & blessings of Allah be upon) used to.
So as-Salafiyyah is following the example of the companions, to emulate them and to imitate them. Whatever the companions did one does. Whatever the companions left he leaves. Whatever the companions believed in he believes in it. Whatever they did not believe in and renounced he renounces, etc. If one is like this then he is a Salafi.
As for the one who opposes the companions then he is like the one Allah the Mighty & Majestic said about: {So they opposed those after them in opposition and wasted their prayer…}. Those who opposed are the Khalaf who were the ones that opposed their predecessors. They opposed them based on what they were upon concerning the religion and its methodology. So whoever opposes the companions then he is a Khalfi or a Khalafee. The one who acts in accordance with the companions is a Salafi irrespective of the time he lives, the place he is from, or his nationality.
I ask Allah to establish us and you and that he gather us and you under the party of the Noble Salafwho are the companions may Allah be pleased with them and they with Him.
Shaykh Falaah bin Isma’eel Mandakaar (hafithahullah)
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him
Arabic source: http://www.mandakar.com/FatawaDetails.asp?ID=240
| Fleeing from Fitnah | by Nissho for everyone |
Fleeing from Fitnah
Shaykh Muhammad al-Hamood [1]
"All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah's Light they sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wondering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones - those who uphold the banner of innovation and who unleash fitnah (trial and discord), who differ about the Book oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitnahs (trials and discord) of the misguided-ones." [2] And I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and that Muhammad sallaahu 'alayhi wa sallam is His trustworthy Slave and Messenger. And may Allaah extol and send His blessings of peace upon him, his family and his companions.
To proceed:
FORBIDDANCE OF BEING HASTY AND IMPATIENT
From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this - in such times - lies in the Jamaa'ah; at the head of which are the scholars. So it is obligatory upon the people - those leading and those being led - to take hold of the sayings of the Scholars and to act upon them. Since the general masses being pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-'aammah (affairs pertaining to public benefit and welfare) - from the matters related to peace, security and fear - should be referred back to those who possess sounds knowledge and understanding, as Allaah - the Most High - has said:
"When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger sallallaahu 'alayhi wa sallam, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allaah upon you, you would have indeed followed Shaytaan - except for a few of you." [Soorah an-Nisaa 4:83].
Imaam as-Sa'dee (d.1376H) - rahimahullaah - said: "This is the disciplinary admonition from Allaah to His Servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them some news concerning important issues - such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them - that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger sallaahu 'alayhi wa sallam, and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allaah said:
"Then the proper people would have investigated and evaluated the matter from them."
Meaning: That they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this - and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it."[3]
THE SCHOLARS AND THE AFFAIRS OF THE UMMAH
In the issues of fitnah and other detailed issues, and issues connected to matters of public welfare of the Ummah - such as affairs related to siyaasatush-shar'iyyah (politics of the Sharee'ah), and the wide-spread evils, and their like - people are in need of having sound knowledge and understanding of the maslahah and mafsadah (related benefits and harms). Since these issues, most of the time, are the cause for fitnahs to occur, and they are not like the issues related to purification, Prayer, Hajj and their like; which it is possible for a young student of knowledge - or in some cases, even the layman - to speak about, and to prefer one saying over another. And this is because: "Understanding the objectives and goals of the Sharee'ah (Islaamic Law) is not possible, except by thoroughly studying the texts and studying the detailed workings of the Sharee'ah. Since fiqhul-maqaasid (the science of understanding the objectives and goals of the Sharee'ah) is indeed a great and mighty science which cannot be gained by just anyone. Rather, it can only be gained by one who has reached a high level of knowledge, has examined the state of affairs and is well acquainted with them, and who has looked into the various possible outcomes that may occur. And weighing between the benefits and harms is dependant upon understanding the Sharee'ah and its objectives, and having understanding of the state of affairs, and the various degrees of benefits and harms. So none of this is possible, except for the Scholars."[4]
Imaam an-Nawawee (d.676H) - rahimahullaah - said: "The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions - such as Prayer, Fasting, fornication or drinking intoxicants - then every Muslim is a scholar with regards to such issues. However, if the issue involves detailed matters, or matters connected to ijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit. Rather, this is only for the Scholars."[5]
And the subjects that we have mentioned (i.e. that which is related to affairs of public benefit and interest of the Ummah; such as matters connected to Sharee'ah politics, weighing the affairs, correcting the widespread evil, takfeer (declaring Muslims to be unbelievers) and rebelling against the rulers) are from the most important subjects which have touched the Islaamic awakening in these days, and about which there is plenty of discussion, controversy and argumentation between those Muslim youths who are form in clinging to the Religion and who earnestly desire good. So these subjects are of an extremely important nature, and likewise, deviating from the correct path with regards to them is extremely dangerous!
Due to this, I wanted to gather some of the statements from our noble contemporary scholars on this subject - may Allaah protect them and look after them, and continue making them of benefit to the Ummah for the remainder of their time - those who are the Scholars of the Religion and the inheritors of the Prophets, those who concentrated on understanding the formulating principles regarding the halaal (lawful) and the haraam (prohibited). Shaykh ul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "And whosoever from this Ummah, is known for having truthfulness, whereby he has been praised and commended by the majority of the various groups of people from this Ummah, then those are the leaders of guidance and the beacons in the darkness."[6]
So they are the Rabbaanee Scholars;[7] those who teach the people the Book and the wisdom, and who cultivate the people upon it. And they are the people of deep understanding and wisdom, whom Allaah commanded us to ask, by His saying:
"Ask the People of Knowledge if you do not know." [Soorah al-Anbiyaa 21:30]
So returning to them, being around them, and asking them, is the way out from the fitnahs - as we have previously explained - especially when there are a great number of differences and a great number of people differing, and many differing paths ahead of the traveller.
CLINGING TO THE JAMAA'AH
The Scholars are the leaders of the Jamaa'ah that we have been commanded to cling to; and which we have been warned against separating from - as occurs in the hadeeth of 'Abdullaah ibn Mas'ood radiallaahu 'anhu who related that Allaah's Messenger sallallaahu 'alayhi wa sallam said:
"The blood of a Muslim who testifies that none has the right to be worshipped, except Allaah; and that I am the Messenger of Allaah, is not lawful, except in one of three cases: the one who commits adultery, a life for a life, or the one who abandons his Religion and splits from the Jamaa'ah."[8]
'Umar ibn al-Khattab radiallaahu 'anhu relates that Allaah's Messenger sallallaahu 'alayhi wa sallam said:
"Cling to the Jamaa'ah and beware of splitting! For indeed Shaytaan is with the individual person but is further away from the two people. And whosoever desires the centre of Paradise, then let him cling to the Jamaa'ah. And whosoever is pleased by his good deeds and saddened by his bad deeds, then he is a Believer."[9]
Thus, whosoever clings to the Jamaa'ah - not separating from it - will be the successful one. But whosoever splits from the Jamaa'ah and is amazed with his own opinion and knowledge, and the large number who follow him - then he is one who is destroyed.
Imaam Abu Bakr al-Aajurree (d.360H), after recording various Aayat (verses) and ahadeeth that order clinging to the Jamaa'ah, then said: "The sign for whosoever Allaah - the Mighty and Majestic - intends goodness for, is that he traverses this path: Clinging to the Book of Allaah the Mighty and Majestic, to the Sunnah of Allaah's Messenger sallallaahu 'alayhi wa sallam, and to the path of his Companions radiallaahu 'anhum; and all those who followed them in correctness and goodness, may Allaah have mercy upon them all; and also to what the Scholars of the Muslims were upon in the various lands - such as al-Awzaa'ee (d.157H), Sufyan ath-Thawree (d.164H), Maalik ibn Anas (d.179H), ash-Shafi'ee (d.204H), Ahmad ibn Hanbal (d.241H), al-Qaasim ibn Salaam (d.235H), and all those who were upon a path similar to theirs, avoiding taking any path which those scholars did not take."[10]
--------------------------------------------------------------------------------
[1] Taken from Al-Furqaan Magazine (no.61/pp.44-46)
[2] Ar-Radd 'alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal
[3] Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa'id fee Ta'aamul ma'il-'Ulemaa (p.121).
[4] Qawaa'id fee Ta'aamul ma'il-'Ulemaa (p.119) of Shaykh 'Abdur-Rahmaan al-Luwayhiq.
[5] Sharh Saheeh Muslim (2/23).
[6] Majmoo'ul-Fataawaa (11/43).
[7] The Rabaanee Scholar is the one possessing deep knowledge and who acts according to his knowledge and teaches it to others in accordance with their level. Refer to Fathul-Baaree (1/214) of Al-Haafidh Ibn Hajr.
[8] Related by al-Bukhaaree (9/6) and Muslim (3/1302).
[9] Saheeh: Related by Ahmad (1/18) and at-Tirmidhee (no.2254). It was authenticated by al-Albaanee in Dhilaalul-Jannah (no.87).
[10] Ash-Sharee'ah (no.14) of Imaam al-Aajurree.
Shaykh Muhammad al-Hamood [1]
"All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah's Light they sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wondering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones - those who uphold the banner of innovation and who unleash fitnah (trial and discord), who differ about the Book oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitnahs (trials and discord) of the misguided-ones." [2] And I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and that Muhammad sallaahu 'alayhi wa sallam is His trustworthy Slave and Messenger. And may Allaah extol and send His blessings of peace upon him, his family and his companions.
To proceed:
FORBIDDANCE OF BEING HASTY AND IMPATIENT
From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this - in such times - lies in the Jamaa'ah; at the head of which are the scholars. So it is obligatory upon the people - those leading and those being led - to take hold of the sayings of the Scholars and to act upon them. Since the general masses being pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-'aammah (affairs pertaining to public benefit and welfare) - from the matters related to peace, security and fear - should be referred back to those who possess sounds knowledge and understanding, as Allaah - the Most High - has said:
"When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger sallallaahu 'alayhi wa sallam, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allaah upon you, you would have indeed followed Shaytaan - except for a few of you." [Soorah an-Nisaa 4:83].
Imaam as-Sa'dee (d.1376H) - rahimahullaah - said: "This is the disciplinary admonition from Allaah to His Servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them some news concerning important issues - such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them - that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger sallaahu 'alayhi wa sallam, and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allaah said:
"Then the proper people would have investigated and evaluated the matter from them."
Meaning: That they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this - and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it."[3]
THE SCHOLARS AND THE AFFAIRS OF THE UMMAH
In the issues of fitnah and other detailed issues, and issues connected to matters of public welfare of the Ummah - such as affairs related to siyaasatush-shar'iyyah (politics of the Sharee'ah), and the wide-spread evils, and their like - people are in need of having sound knowledge and understanding of the maslahah and mafsadah (related benefits and harms). Since these issues, most of the time, are the cause for fitnahs to occur, and they are not like the issues related to purification, Prayer, Hajj and their like; which it is possible for a young student of knowledge - or in some cases, even the layman - to speak about, and to prefer one saying over another. And this is because: "Understanding the objectives and goals of the Sharee'ah (Islaamic Law) is not possible, except by thoroughly studying the texts and studying the detailed workings of the Sharee'ah. Since fiqhul-maqaasid (the science of understanding the objectives and goals of the Sharee'ah) is indeed a great and mighty science which cannot be gained by just anyone. Rather, it can only be gained by one who has reached a high level of knowledge, has examined the state of affairs and is well acquainted with them, and who has looked into the various possible outcomes that may occur. And weighing between the benefits and harms is dependant upon understanding the Sharee'ah and its objectives, and having understanding of the state of affairs, and the various degrees of benefits and harms. So none of this is possible, except for the Scholars."[4]
Imaam an-Nawawee (d.676H) - rahimahullaah - said: "The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions - such as Prayer, Fasting, fornication or drinking intoxicants - then every Muslim is a scholar with regards to such issues. However, if the issue involves detailed matters, or matters connected to ijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit. Rather, this is only for the Scholars."[5]
And the subjects that we have mentioned (i.e. that which is related to affairs of public benefit and interest of the Ummah; such as matters connected to Sharee'ah politics, weighing the affairs, correcting the widespread evil, takfeer (declaring Muslims to be unbelievers) and rebelling against the rulers) are from the most important subjects which have touched the Islaamic awakening in these days, and about which there is plenty of discussion, controversy and argumentation between those Muslim youths who are form in clinging to the Religion and who earnestly desire good. So these subjects are of an extremely important nature, and likewise, deviating from the correct path with regards to them is extremely dangerous!
Due to this, I wanted to gather some of the statements from our noble contemporary scholars on this subject - may Allaah protect them and look after them, and continue making them of benefit to the Ummah for the remainder of their time - those who are the Scholars of the Religion and the inheritors of the Prophets, those who concentrated on understanding the formulating principles regarding the halaal (lawful) and the haraam (prohibited). Shaykh ul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "And whosoever from this Ummah, is known for having truthfulness, whereby he has been praised and commended by the majority of the various groups of people from this Ummah, then those are the leaders of guidance and the beacons in the darkness."[6]
So they are the Rabbaanee Scholars;[7] those who teach the people the Book and the wisdom, and who cultivate the people upon it. And they are the people of deep understanding and wisdom, whom Allaah commanded us to ask, by His saying:
"Ask the People of Knowledge if you do not know." [Soorah al-Anbiyaa 21:30]
So returning to them, being around them, and asking them, is the way out from the fitnahs - as we have previously explained - especially when there are a great number of differences and a great number of people differing, and many differing paths ahead of the traveller.
CLINGING TO THE JAMAA'AH
The Scholars are the leaders of the Jamaa'ah that we have been commanded to cling to; and which we have been warned against separating from - as occurs in the hadeeth of 'Abdullaah ibn Mas'ood radiallaahu 'anhu who related that Allaah's Messenger sallallaahu 'alayhi wa sallam said:
"The blood of a Muslim who testifies that none has the right to be worshipped, except Allaah; and that I am the Messenger of Allaah, is not lawful, except in one of three cases: the one who commits adultery, a life for a life, or the one who abandons his Religion and splits from the Jamaa'ah."[8]
'Umar ibn al-Khattab radiallaahu 'anhu relates that Allaah's Messenger sallallaahu 'alayhi wa sallam said:
"Cling to the Jamaa'ah and beware of splitting! For indeed Shaytaan is with the individual person but is further away from the two people. And whosoever desires the centre of Paradise, then let him cling to the Jamaa'ah. And whosoever is pleased by his good deeds and saddened by his bad deeds, then he is a Believer."[9]
Thus, whosoever clings to the Jamaa'ah - not separating from it - will be the successful one. But whosoever splits from the Jamaa'ah and is amazed with his own opinion and knowledge, and the large number who follow him - then he is one who is destroyed.
Imaam Abu Bakr al-Aajurree (d.360H), after recording various Aayat (verses) and ahadeeth that order clinging to the Jamaa'ah, then said: "The sign for whosoever Allaah - the Mighty and Majestic - intends goodness for, is that he traverses this path: Clinging to the Book of Allaah the Mighty and Majestic, to the Sunnah of Allaah's Messenger sallallaahu 'alayhi wa sallam, and to the path of his Companions radiallaahu 'anhum; and all those who followed them in correctness and goodness, may Allaah have mercy upon them all; and also to what the Scholars of the Muslims were upon in the various lands - such as al-Awzaa'ee (d.157H), Sufyan ath-Thawree (d.164H), Maalik ibn Anas (d.179H), ash-Shafi'ee (d.204H), Ahmad ibn Hanbal (d.241H), al-Qaasim ibn Salaam (d.235H), and all those who were upon a path similar to theirs, avoiding taking any path which those scholars did not take."[10]
--------------------------------------------------------------------------------
[1] Taken from Al-Furqaan Magazine (no.61/pp.44-46)
[2] Ar-Radd 'alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal
[3] Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa'id fee Ta'aamul ma'il-'Ulemaa (p.121).
[4] Qawaa'id fee Ta'aamul ma'il-'Ulemaa (p.119) of Shaykh 'Abdur-Rahmaan al-Luwayhiq.
[5] Sharh Saheeh Muslim (2/23).
[6] Majmoo'ul-Fataawaa (11/43).
[7] The Rabaanee Scholar is the one possessing deep knowledge and who acts according to his knowledge and teaches it to others in accordance with their level. Refer to Fathul-Baaree (1/214) of Al-Haafidh Ibn Hajr.
[8] Related by al-Bukhaaree (9/6) and Muslim (3/1302).
[9] Saheeh: Related by Ahmad (1/18) and at-Tirmidhee (no.2254). It was authenticated by al-Albaanee in Dhilaalul-Jannah (no.87).
[10] Ash-Sharee'ah (no.14) of Imaam al-Aajurree.
| Is it permissible for the female teachers to teach the older boys in Islaamic schools | by Nissho for everyone |
Question: Is it permissible for the female teachers to teach the older boys in Islaamic schools as the school administration cannot afford teachers and separate buildings for boys and girls?
Answer: The principle is that the males teach the males and the female teach the female. It is probably possible to change the time where the females teach the females and the males teach the males by changing the time even though it is extended.
Title of Lecture: The Four Principles by Muhammed Ibn Abdul-Wahhaab explained by Shaykh al-Ghudayyaan Class #1
Date of the Lecture: February 4th, 2006
Listen to Lecture: Click Here (Class #1)
Read the Transcribed Lecture: Click Here
Answer: The principle is that the males teach the males and the female teach the female. It is probably possible to change the time where the females teach the females and the males teach the males by changing the time even though it is extended.
Answered by: Shaykh: Abdullaah Abdur-Rahmaan Al-Ghudayyaan حفظه الله
Title of Lecture: The Four Principles by Muhammed Ibn Abdul-Wahhaab explained by Shaykh al-Ghudayyaan Class #1
Date of the Lecture: February 4th, 2006
Listen to Lecture: Click Here (Class #1)
Read the Transcribed Lecture: Click Here
| Ruling on running e-mail egroups! | by Nissho for everyone |
Question: Is it permissible to form an e-mail group for sisters only, where they could share different Islamic articles, inform about telelinks of the ‘ulama, lectures given by the salafi du'aat, and advise one another in aspects dealing with children, marriage, and the likes?
Answer: It is obligatory upon the Ummah, especially in these times to make use of this technology especially as the internet is used to disseminate and spread evil. So, Inshaa Allaah it is necessary that we use it in a good way so as to benefit the people and the Ummah of Muhammad صلى الله عليه و سلم. It is well known that he صلى الله عليه و سلم used to set aside particular days for benefiting and admonishing the women. Inshaa Allaah this will be a blessed effort that will especially benefit the children and the people in general. It is incumbent upon us to utilize the means we have available so that the good could reach the people.
| Disbelivers touching the Qur'an! | by Nissho for everyone |
Question: may we translate the Qur'an, for instance, to French, so that disbelievers can read it, for Allah Almighty does say: --- aya of suray 56: 77-79; and 4:126-27;
[056:077] That (this) is indeed an honourable recitation (the Noble Qur'ân). [056:078] In a Book well-guarded (with Allâh in the heaven, i.e. Al-Lauh Al-Mahfûz). [056:079] Which (that Book with Allâh) none can touch but the purified (i.e. the angels).
[004:126] And to Allâh belongs all that is in the heavens and all that is in the earth. And Allâh is Ever Encompassing all things.
[004:127] They ask your legal instruction concerning women, say: Allâh instructs you about them, and about what is recited to you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry, and (concerning) the children who are weak and oppressed, and that you stand firm for justice to orphans. And whatever good you do, Allâh is Ever All-Knower of it.
Answer: The Qur'an's precision, beauty, perfect style, flawless cohension - no translation can be equal to teh Qur'an, regarding these and other qualities, qualities that are complete and perfect because they are descriptive of Allah's Speech. One who attempts to the heavens without a ladder or a machine, or one who attempts to fly without wings or a machine.
however, a scholar may, according to his knowledge and ability, attempt to convey his understanding of the Qur'an into another language, so that the people of that language may come to know what he knows and understands from the Qur'an. Still though, his translation is not considered to be the Qur'an, nor is it given the status of the Qur'an in any way whatsoever. Rather a translation of the Qur'an is more akin than anything else to a tafsir or explanation of the Qur'an, for a tafsir is never referred to as being the Qur'an. it follows then that a disbeliever and one who is in a state of major impurity can touch a translation of the Qur'an, just as both categories of people are permitted to touch a tafsir book written in Arabic.
The Permanent Committee
fatawa islamiyah - vol 7, page 36
[056:077] That (this) is indeed an honourable recitation (the Noble Qur'ân). [056:078] In a Book well-guarded (with Allâh in the heaven, i.e. Al-Lauh Al-Mahfûz). [056:079] Which (that Book with Allâh) none can touch but the purified (i.e. the angels).
[004:126] And to Allâh belongs all that is in the heavens and all that is in the earth. And Allâh is Ever Encompassing all things.
[004:127] They ask your legal instruction concerning women, say: Allâh instructs you about them, and about what is recited to you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry, and (concerning) the children who are weak and oppressed, and that you stand firm for justice to orphans. And whatever good you do, Allâh is Ever All-Knower of it.
Answer: The Qur'an's precision, beauty, perfect style, flawless cohension - no translation can be equal to teh Qur'an, regarding these and other qualities, qualities that are complete and perfect because they are descriptive of Allah's Speech. One who attempts to the heavens without a ladder or a machine, or one who attempts to fly without wings or a machine.
however, a scholar may, according to his knowledge and ability, attempt to convey his understanding of the Qur'an into another language, so that the people of that language may come to know what he knows and understands from the Qur'an. Still though, his translation is not considered to be the Qur'an, nor is it given the status of the Qur'an in any way whatsoever. Rather a translation of the Qur'an is more akin than anything else to a tafsir or explanation of the Qur'an, for a tafsir is never referred to as being the Qur'an. it follows then that a disbeliever and one who is in a state of major impurity can touch a translation of the Qur'an, just as both categories of people are permitted to touch a tafsir book written in Arabic.
The Permanent Committee
fatawa islamiyah - vol 7, page 36
| Salafee Mashayikh and Their Books | by Nissho for everyone |
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| Regarding Naming Oneself "Salafee" or "Atharee" | by Nissho for everyone |
Question: My question is regarding the 14th and the 16th aayaat of surah al-Hujuraat regarding naming oneself Salafee or Atharee. The questioner quotes Shaykh Saalih al-Fawzaan حفظه الله where he says: naming oneself "as-Salafee" or "al-Atharee" has no basis and there is no need for it. What is important is to seek the proofs and work accordingly; as for naming oneself "as-Salafee" or "al-Atharee" this is from tazkiyatu-nafs (praising oneself).[1] He uses the verse (ayah 14) which was just explained as a proof. In this verse Allaah admonished the Bedouins about claiming eemaan, but affirmed Islaam for them. So, is it permissible for me to name myself "Salafee" or to say "so and so as-Salafee" or "so and so al-Atharee"? Additionally, for someone who is new to Islaam or newly practicing is this proper or is it considered self-praising? Is it waajib to call yourself Salafee orAtharee and if one does not call himself Salafee or Atharee is it waajib upon us to refute him or warn against him? Please give us the correct position on this issue.
Answer:
Allaah سبحانه و تعالى says:Answer:
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
وَالْعَصْرِ {1} إِنَّ الْإِنسَانَ لَفِي خُسْرٍ {2} إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ {3}
{By Al-'Asr (the time). Verily, man is in loss. Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma'rûf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh's Cause during preaching His religion of Islâmic Monotheism or Jihâd} {al-`Asr 103:1-3]
These aayaat consists of several things: eemaan, action, recommending one another to the truth and recommending one another to having sabr (patience). It is desired that an individual learns what Allaah has made obligatory upon him and works by what Allaah has obligated upon him. Because, if he does not learn, he will be asked about it on Yawmul Qiyaamah, and if he learns and does not act upon his knowledge then he will be asked about it on Yawmul Qiyaamah. However, it will not be asked "Are you Atharee?", nor Salafee, nor Ikwaanee. All of these are characteristics that have occurred in this era and from its evil effects is disunity of the people. It is known that the truth is one and that the Deen is one. So there is not necessary that these characteristics exist; as Allaah سبحانه و تعالى said:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ
{The believers are nothing else than brothers (in Islâmic religion)} [al-Hujuraat 49:10]
In accordance with this there is no need for these characteristics (labels) but it is upon the people to learn what Allaah has obligated upon them, act with it, teach it and call the people to it.
Answered by: Shaykh Abdullah Al Ghuydaan
Title of lecture: Tafseer Surah Al-Hujuraat, Class #6
Date answered: 5th May 2007
Listen to lecture: Click here
Read transcribed lecture: Click here
[1] Saturday 21 Shawal 1424; in explanation of al-Fatawa al-Hamwiyah. The words of the Shaykh are quoted from 0:23.
| The Importance of Isnaad | by Nissho for everyone |
| The Importance of Isnaad |
| Author :al-Muhaddith Muqbil ibnul-Haady al-Wadiee Source : introduction to Asbaabun-anNuzool Translated By : Abul Hasan Maalik |
| Certainly from the books of which Allah have made easy for me to write as-saaheeh al musnad min asbaab an nuzuul and certainly I praise Allah subhanau, for He has brought from it benefit and it has become a reference in this field. How many times have I returned to it in research, writing and teaching. During the writing I related some hadeeths in following the [main] hadeeth of the chapter without the chain of narration. I wanted in this print of the book to bring the chains of narration [for these hadeeths ] in what has been made easy for me. For there may have been a hadeeth perhaps I related the [main] point of the hadeeth only, so I decided to mention the hadeeth in its entirety. As for mentioning the hadeeth in it’s entirety, because of what is in it from the many benefits. As for mentioning the sanad, certainly our Ulema, May Allah has mercy upon them, would not accept a hadeeth except with its isnaad. Al Haafidh al ‘Alaae said, may Allah have mercy upon him, in Jamiat- Tahseel pg. 58, and in Saheeh Muslim on Ibn Seereen “They didn’t use to ask about the isnaad but when the fitnah [1] came they would say, “name for us your men”. So look at ahlus- sunnah and accept their hadeeth and look at ahlul bidah and do not accept their hadeeth”. Sufyaan Ibn Uyanah said, Az-Zuhri narrated a hadeeth one day; so I said to him, “ Bring it without the isnaad ”. So he said, “ ascend the roof without a ladder?!” Baqiyah said,’ Utbah Ibn Abi Haakeem narrated to us that he was with Ishaaq Ibn Abi Farwah and with him Az- Zuhri. So Ibn Abi Farwahsaid, the Messenger of Allah Sallallahu Alaihi wa sallam said.........., so Zuhri said “Qaatalakaallah”[2] what prevented you from bringing the isnaad of your hadeeth? Will you narrate to us hadeeth without any reigns or muzzle?!” Abdus Samad Ibnul Hasaan said I heard Sufyaan AtThawree say, “ The isnaad is the weapon of the believer. So if he does not have a weapon then what will he fight with?” An Shu’ba said, “Every hadeeth that does not have haddathanaa or akhbaranaa [3] then it is herbs and vinegar”. In Saheeh Muslim also, on ‘Abdaan he said, “ I heard Ibnul Mubaaraak say, “The isnaad with me is from the deen. If not for isnaad whoever pleased could say whatever he pleased.” On ‘Abaas Ibn Abi Ruzma he said, “I heard Abdullah, meaning Ibnul Mubaaraak, say, “Between us and the people is the isnaad.” On Ibaraaheem Ibnul ‘Esa At-Talaqaani say, “ I said to ‘Abdullah Ibnul Mubaarak, “Oh Aba Abdur-Rahmaan, the hadeeth if which comes, “Certainly from al birr after al birr is to pray for your parents with your salat and to fast for them with your fast”. Abdullah said “ Oh Aba Ishaaq, from who is this hadeeth ”? I said, “ It is from the hadeeth of Shihab Ibn Kharaash ”. He said, “ He is trustworthy on who ”? I said “on Al Hajaaj Ibnud- Dinaar”. He said, “ He is trustworthy on who ”? I said, “ He said the Prophet, sallallahu alaihi wa sallam, said..........” He said (Ibnul Mubaaraak) “ Oh Aba Ishaaq! Between Al Hajaaj and the Prophet is a desert that would break the necks of the riding beasts! But there is no difference of opinion with regards to sadaqah”. Shu’bah ibn al-Hajjaaj, may Allah have mercy upon him, heard from his Sheikh Abee Ishaaq As-Sabee’i, ‘Amr ibn Abdillah, the hadeeth of Abdullah ibn ‘Ataa from ‘Uqbah ibn ‘Aamir in the virtue of Isbaaghul-wudhu. [4] So he asked Abu Ishaaq, “did Abdullah ibn Ataa hear it from Uqbah ibn Aamir?” So Abu Ishaaq became angry at this. Then Mas’ar ibn Kidaam said to Shu’bah “ Abdullah ibn’ataa is in Mecca ”. So he [Shu’bah] traveled to meet him. Shu’bah said, “ I traveled to Mecca not intending Al-hajj but seeking the Hadeeth. I met ‘Abbullah ibn ‘Ataa and I asked him [about the hadeeth] and he said “ S’ad ibn Ibraheem narrated it to me ”. Then Maalik ibn Anas said to me “ S’ad ibn Ibraheem did not make Hajj and is in Al- Madeenah ”. So I traveled to Al-Madeenah and I met S’ad ibn Ibraheem, and I asked him [about the Hadeeth] He said “ The Hadeeth with you was narrated to me by Ziyaad ibn Mikhraaq ”. Shu’ba said, “ So when he mentioned Ziyaad I said, what is this! The Hadeeth began Kufi then became Makki and then Basri! So I traveled to Basrah and met Ziyaad ibn Mikhraaq and I asked him [about the Hadeeth] He said, “ Shahr ibn Hawshab narrated to me on Abee Reehaanah from ‘Uqbah ibn ‘Aamir on the Prophet Sallallahu Alaihi wa sallam. Shu’bah said, “ When he mentioned Shahr ibn Hawshab [5] I said, Shahr has ruined it! If the likes of this Hadeeth had been authentic on the Prophet Sallallahu alaihi wa sallam it would have been more beloved to me then my wealth and family and all of mankind! Abu Abdir-Rahmaan [Sheikh Muqbil] said, So with this those who leave off the chains of narration from their books and collect the the hadeeths without them are considered doing an injustice to the science [of hadeeth] and to our Salif as-saalih those of whom went to great effort in the pursuit of the chains of narration and traveling for their purpose. So because of this our brothers strive to bring the chains of narration and praise be to Allah have found acceptance amongst the researchers, and all praise is due to Allah Lord of all the worlds. Footnotes [1] This is a reference to when bid’ah fell into the deen and the people begun to narrate that which supported their innovation. Al ‘Allamah Almua’llami states in his book ‘Ilmur-rijaal wa Ahammiyyatuhu pg. 19-20. As for the tabi’een their speech in regards to at-t’adeel is abundant and there is little narrated on them from al-jarh and that is because of that generation’s nearness to the “Guiding Lamp” -upon him and his family peace and blessings- and there was not one from the Muslims who would dare invent a lie upon Allah and His Messenger. So the majority of the weak narrators of the tabieen were made weak because of their being from the Khawarij or due to poor memory or being unknown. Then came the period of the Atbaa’ At-Tabieen, and there increased [ the number of ] weak narrators, the heedless, the liars and az-zanaadiqah. So the Imaams (of hadeeth) took on the task of clarification of the condition of the narrators, and forfeiting that which was not authentic. There was not a land from the lands of the Muslims, except in it were a group from the Imaams (of hadeeth) examining the narrators and their condition and the condition of their narrations; following up their every movement and informing the people of their ruling upon them”. [2] Literally “May Allah fight you!” though it is used here as a means of upbraiding to show the severity of narrating on the Prophet sallallahu alaihi wa sallam without isnaad. [3] Literally “he reported to us” or “he informed us”. [4] To make a complete and proper wudhu [5] Muhaddith Al-A’sr Sheikh Muhammad Nasirud-Deen Al-Albaani mentions in Tamaamul-Minnah pg. 166-167: “ He is weak due to his poor memory and confusion in his narrations as it becomes apparent to anyone who follows them up and researched the statments of the Imaams [of Hadeeth] about him”. |
| Do All Western Intellectuals View 'Wahhabism' Negatively? | by Nissho for everyone |
Do All Western Intellectuals View 'Wahhabism' Negatively?
"...It's not helpful, I believe, to create another broad category (i.e. "Wahhabism") that becomes the scapegoat for terrorism."
- Ingrid Mattson, Hartford Seminary
On October 18, 2001, CNN interviewed Ingrid Mattson, a professor of Islamic Studies from Hartford Seminary. Exhibiting the unawareness that people are suffering regarding "Wahhabism", the questioner asked, "What can you tell us about the Wahhabi sect of Islam? Is it true that this is an extremely right wing sect founded and funded by the Saudi royal family, and led by Osama bin Ladin? What is the purpose of the Wahhabi?"
Mattson replied, "No it's not true to characterize Wahhabism that way. This is not a sect. It is the name of a reform movement that began 200 years ago to rid Islamic societies of cultural practices and rigid interpretation that had (been) acquired over the centuries. Because the Wahhabi scholars became integrated into the Saudi state, there has been some difficulty keeping that particular interpretation of religion from being enforced too broadly on the population as a whole. However, the Saudi scholars who are Wahhabi have denounced terrorism and denounced in particular the acts of September 11. Those statements are available publicly.
This question has arisen because last week, there were a number of newspaper reports that were dealing with this. They raised the issue of the role of Saudi Arabia and the ideology there. Frankly, I think in a way it was a reaction to the attempts of many people to look for the roots of terrorism in misguided foreign policy. It's not helpful, I believe, to create another broad category that becomes the scapegoat for terrorism."
It is interesting to note that Mattson denies that "Wahhabism" is a separate sect, and instead affirms that it is "a reform movement… to rid Islamic societies of cultural practices and rigid interpretation that had (been) acquired over the centuries." Here, she is referring to the phenomenon which later became widespread in the Muslim Nation of rigidly sticking to the statements of scholars and individuals in matters of belief and jurisprudence, regardless of their correctness in relation to the source Islamic texts. Mattson's statement is in complete contrast to the illogical effort of Alexander Ignatenko to label the "fundamentalist" creed of "Wahhabism" as being a "heretic(al) movement."
She also denounced the efforts of those people who try to compare"Wahhabism" to terrorrism, saying, "The Saudi scholars who are Wahhabi have denounced terrorism and denounced in particular the acts of September 11. Those statements are available publicly." This statement also requires that anybody from Saudi Arabia who does not denounce terrorism
is something other than "Wahhabi".
is something other than "Wahhabi".Mattson is referring to the orthodox and mainstream Salafi scholars. They have continually warned the Muslims about every kind of deviation from Islam, including acts of terrorism.
- abridged from the book: The 'Wahhabi' Myth
Ingrid Mattson, "What is Islam?" CNN interview, Oct 18, 2001. Alexander Ignatenko, Ordinary Wahhabism, A Heretic Movement in Islam, The Russian Journal. Indeed, the "Wahhabis"/Salafis denounce all forms of terrorism, such as the following statement of state terrorism by Avigdor Lieberman, the party chief of the National Union-Yisrael Beiteinu party: "Israel should order aerial bombings of militants in refugee camps." He said that the United States and NATO had often taken this course in the past, adding that, "In southern Afghanistan, there were days that the United States wiped out 400 people a day in aerial bombings." (Ha'aretz Service and Agencies, 10/04/2002.) | Are 'Wahhabis' a Dangerous and Treacherous People? | by Nissho for everyone |
Are 'Wahhabis' a Dangerous and Treacherous People?
Shaykh Muhammad Ibn Saalih al-'Uthaymeen of Unaiza, Saudi Arabia, also affirms this orthodox belief. Prior to his passing away, he gave some advice to a Salafi community in the British city of Birmingham, via tele-link from Saudi Arabia. Speaking about several different topics, he had the following advice for the Salafi youth of Great Britain regarding interaction between Muslims and non-Muslims:
"...Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement. For the land in which you are living is such that there is an agreement between you and them. If this were not the case, they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.
And know that it is authentically reported from the Prophet that he said,"Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise."
Do not be deceived by the sayings of the foolish people who say, 'Those people are not Muslims, so their wealth is lawful for us.' For I swear by Allah - this is a lie; a lie about Allah's Religion, and a lie that Islamic societies (hold this to be true).
So we may not say that it is lawful to be treacherous towards people whom we have an agreement with. O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah - the Most High - has commanded truthfulness,
"O you who believe - keep your duty to Allah,
and be with the truthful."
and be with the truthful."
And the Prophet encouraged truthfulness and said, "Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful, until he will be written down with Allah as a truthful person."
And he warned against falsehood, and said, "Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying and striving to lie until he is written down withAllah as a great liar."
And he warned against falsehood, and said, "Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying and striving to lie until he is written down withAllah as a great liar."
O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those non-Muslims whom you live along with - so that by your actions, you will be inviters to the religion of Islam - in reality. And indeed, how many people first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings."
- abridged from the book: The 'Wahhabi' Myth
al-Bukhaaree (no. 3166) Regarding dealings with non-Muslims, Allah said:"Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who are just." (Quran 60:8)
Quran 9:119 al-Albaanee, Saheeh al-Jaami' as-Sagheer (no. 4071) Shaykh al-'Uthaymeen on Interacting With non-Muslims in Western Countries, Tele-link (28th July 2000, Birmingham UK); Article ID : LSC010001 (www.salafipublications.com). 
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