Text of important lesson for every muslim in English and Arabic
the main book studied in MSSC by shaykh ibn bazz Attachment: english - important lesson for every muslim.pdf
Attachment: Transliteration of 6 Hadith.doc Attachment: Six Ahadeeth for quiz 3.pdf Attachment: transliteration of 6 ahadeeth.pdf
What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity. Some scholar have provided the following definition of Sincerity: Ibn Jamaa'ah said: "it means that one has a good intention when seeking knowledge, by intending through his studies to please Allah, to act in accordance with what he learns, to revive the Sharee'ah, to illuminate his heart, to elucidate its (knowledge's) hidden meanings; to get near to Allah on the Day of Judgement, and to subject oneself to what Allah has prepared for those who possess it, such as His Contentment and great virtue." Sufyan Ath-Thawree, may Allah have mercy on him, said: "I did not try to rectify anything that was more difficult upon me than my intention." One should not intend, by his search for knowledge, to fulfill some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower. Abu Yoosuf, may Allah have mercy on him, said: "Intend Allah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn't leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn't leave from it until I was disgraced. Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on this (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts." This principle entails several matters, the most important of which is:"The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: ‘I did not try to rectify anything that was more difficult upon me than my intention.’ And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge." And this is Sufyan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge. When Hishaam Ad-Dustawaa'ee, may Allah have mercy on him, said: "By Allah I cannot (honestly) say that I never went out one day to seek hadeeth for the sake of Allah," Adh-Dhahabee, may Allah have mercy on him, commented on this saying: "By Allah, me either!" The salaf would seek knowledge for the sake of Allah, and so they became dignified and went on to become Imams that were followed and looked up to by the people. And there were other people from among them who did not seek knowledge for the sake of Allah at first, but yet they still attained knowledge, when they woke up and examined themselves. And so the knowledge led them to have sincerity while on their path (of seeking knowledge). This becomes clearer in what was stated by Mujaahid and others: "We sought this knowledge while not having a big intention concerning it. Then Allah granted us the intention (for it) afterward." Others would say: "We sought this knowledge for other than the sake of Allah. But the knowledge refused that it should be sought for the sake of Allah." So this is also good. Then, afterward, they went on to spread the knowledge with righteous intentions. And there were other people that sought knowledge with corrupt intentions - for the sake of the worldly life and so that they could be praised by the people. So they got what they intended. The Prophet sallallahu alayhe wa sallam said: "Whoever fights in battle with the intention of (getting) war booty, he will have what he intends." You will find this type of people not being illuminated by the light of knowledge. The knowledge has no impact on their soul not does it produces a noticeable result in their actions. Rather, the one with knowledge is one who fears Allah. Then there were other people that attained knowledge and achieved positions due to it, but they oppressed people and abandoned the requisites of knowledge, thus embarking on committing major sins and lewd acts!! So woe be to them - these people are not scholars. Some other people do not fear Allah with regard to their knowledge, but rather engage in schemes, issuing verdicts permitting prohibited matters, and reporting unauthentic and irregular narrations. Other people show audacity before Allah and fabricate ahadeeth, so Allah exposed them and their knowledge left them. So their preparation became only for Hellfire. All of these types of people took in a large portion of knowledge, and they excelled in it, in the general sense. Then they were succeeded by later generations that had deficiency in knowledge and action. Then there followed a people after that who ascribed themselves to knowledge outwardly but were not well-versed in it, with the exception of a few among them who thought that because of that they had become noble scholars. However, it did not cross their minds that they were gaining nearness to Allah through it. The reason for this is because they did not experience any teacher that was taken as a role model with regard to knowledge. So they became like savage barbarians. The biggest aim of one of their teachers was to obtain and amass costly books, which they could look into on any given day. So they would misinterpret what was stated therein and not agree with it. We ask Allah for salvation and pardon. Some of them have stated: "I am not a scholar, nor have I seen a scholar." This third foundation is from amongst the important principles - and it is that a student strives to make his intention purely for the sake of Allah when seeking knowledge. Achieving sincerity is something necessary. Allah says: "And they were commanded not except to worship Allah sincerely, making the worship purely for His sake." [Surah Al-Bayyinah: 5] As we mentioned before, seeking the religious knowledge that is required in order to properly worship Allah is itself an act of worship and part of the implementation of laa ilaha illa allah. So in summary, seeking knowledge is an act of worship that one must strive to have sincerity in whilst performing it. The Messenger of Allah sallallahu alayhe wa sallam said: "Verily, action are based on intentions. And verily, every man will have what he intends." Based on this, we say: A student of knowledge must continuously strive to correct his intention and to make it purely for the sake of Allah. Someone may say: "Does this mean that I should not seek knowledge until I (first) correct my intention?" I say: No. Rather, you should seek knowledge. But while you are seeking knowledge, you should examine yourself and rectify yourself by way of correcting your intention. If this person continues, saying: "I want to leave off seeking knowledge until I (first) correct my intention!!" I will reply by saying: This is a trap from the Devil. He has opened up for you one of the doors of good intending by that to turn you away from, that which is better and greater. So therefore, you should continue and be perseverant in your search for knowledge. And you should continuously rectify yourself, for indeed your knowledge - Allah willing - will guide you to make your intention sincerely for the sake of Allah. The salaf would say: "We sought this knowledge for other than the sake of Allah. But the knowledge refused that it should be sought except for the sake of Allah."
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The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu'aadh, when he said:
"Learn knowledge, for indeed learning it for the sake of Allah is awe (of Him), seeking it is worship, studying it is glorification (of Allah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one's family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allah), a close-relative to the strangers, and a lighthouse for the path to Paradise..."
http://www.al-ibaanah.com/ebooks.php?EID=77
|| Tools to Attain Precision while Seeking Knowledge of Islam || Do NOTforget These ever || Follow up in every steps of Your Life ||
Knowledge is better better than wealth, for knowledge guards you while you have to guard wealth. Knowledge increases the actions, but wealth gradually decreases as it is spent. And the Love of the Scholar is Deen – it being professed through this act of love." Taken from: p. 11-13 of the book: Words of advice from the salaf by Shaykh Salem al-Hilaalee.
Review on last class: Ten things which nullify one's Islaam
All praise is due to Allaah, Lord of the worlds. May peace and salutations be upon the Last Messenger of Allaah, and upon all those who follow him until the Last day. To proceed: Brother and Sister Muslim, you must be aware that there are matters which nullify your Islaam. Please be mindful of them: 1 - Associating partners with Allaah ( shirk). Allaah Most High says (in the meaning ): {Truly, whosoever sets up partners with Allaah, then Allaah has forbidden the Garden for him, and the Fire will be his abode. And for the wrongdoers there are no helpers }, [ Soorah al-Maa.idah, Aayah 72]. Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of shirk . 2 - Setting up intermediaries between oneself and Allaah, making supplication to them, asking their intercession with Allaah, and placing ones trust in them is unbelief ( kufr ). 3 - Anyone who does not consider the polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself/herself an unbeliever ( kaafir ). 4 - Anyone who believes any guidance to be more perfect, or a decision other than the Prophets decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghoot) to the Prophets rule. Some examples of this are: (a) To believe that systems and laws made by human beings are better than the Sharee'ah of Islaam; for example, That the Islaamic system is not suitable for the twentieth century. That Islaam is the cause of the backwardness of the Muslims. Or that al-Islaam is a relationship between Allaah and the Muslim. It should not interfere in other aspects of life. (b)To say that enforcing the punishments prescibed Allaah, such as cutting of the hand of the thief or the stoning of an adulterer, is not suitable for this day and age. (c) To believe that it is permissible to give a rule from that which Allaah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such things to be superior to the Sharee'ah he in effect affirms such a stand by declaring a thing which Allaah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of the Muslims, one who declares such things to be permissible is an unbeliever (Kaafir) 5 - Anyone who hates any part of what the Messenger of Allaah [ sal-Allaahu `alayhe wa sallam] has declared to be lawful has nullified his Islaam, even though he may act in accordance with it. Allaah Most High says (in the meaning): {This is because they hate what Allaah has sent down, so he has made their deeds fruitless}, [ Soorah Muhammad, Aayah 9]. 6 - Anyone who ridicules any aspect of the religion of the Messenger of Allaah [ sal-Allaahu `alayhe wa sallam], or any of its rewards or punishments, becomes an unbeliever. Allaah Most High says (in the meaning): {Say: Was it Allaah, and His signs and His Messenger that you were mocking? Make no excuse; you have disbelieved after you had believed }, [ Soorah at-Towbah, Aayahs 65-66]. 7 - The practice of magic. Included in this, for example, is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes using black arts. One who engages in such a thing or is pleased with it is outside the fold of Islaam. Allaah Most High says (in the meaning): {But neither of these two (angels, Haaroot and Maaroot) taught anyone (magic) till they had said, Indeed, we are a trial; then do not disbelieve }, [ Soorah al-Baqarah, Aayah 102]. 8 - Supporting and aiding polytheists against the Muslims. Allaah Most High says (in the meaning): {Whoever among you who takes them as allies is surely one of them. Truly, Allaah does not guide the wrongdoers }, [ Soorah al-Maa.idah, Aayah 51] 9 - Anyone who beleives that some people are permitted to deviate from the Sharee'ah of Muhammad [ sal-Allaahu `alayhe wa sallam] is an unbeliever by the word of Allaah Most High (in the meaning): {And whoever seeks a religion other than Islaam, it will not be accepted of him, and in the hereafter he will be from among the losers }, [ Soorah Aal-'Imraan, Aayah 85] 10 - To turn completely away from the religion of Allaah neither learning its precepts nor acting upon it. Allaah most high says (what means): {And who does greater wrong than he who is reminded of the revelations of his Lord and turns aside therefrom Truly, We shall exact retribution from the guilty }, [ Soorah as-Sajdah, Aayah 22]. And He ( Subhaanahu wa Ta'aala) also says (what means): {But those who disbelieve turn away from that about which they are warned}. It makes no difference whether such violations are committed as a joke, in seriousness or out of fear, except when done under compulsion ( i.e. from threat of loss of life). We seek refuge in Allaah from such deeds as entail His wrath and severe punishment. Shaykh Ibn Baaz Fataawa al-Mar.ah fatwa-online.com
Ali radi allahu anhu said: " The people are of three categories: the upright scholar (Alim Rabbaanee)..... Knowledge is better better than wealth,..... and the Love of the Scholar is Deen – it being professed through this act of love" from "Words of Advice from the Salaf" by Shaykh Salem Al-Hilalee.
The Major Scholars in the Lands of Yemen
Taken from the Tabaqaat of Shaykh Yahyaa bin ‘Alee al-Hajooree (hafithahullah) pages 22-23 and available as a free downloadable book at www.muqbel.net/dammaj Translated by Aboo Imraan al-Mekseekee The Major Mashaaykh of the Da’watus-Salafeeyah in Yemen, they are the ‘Ulamaa (Muslim scholars) of the land whom legal rulings are sought after. We mention them arranged by their names in alphabetical order: 1. The Noble Shaykh Aboo Muneer ‘Abdillah bin ‘Uthmaan al-Qeesee adh-Dhamaaree (hafithahullah): A very profound and inspirational preacher, it is as if Allah created him solely for this purpose, such that Allah has caused many of the Muslims to benefit from his sermons and to awaken those who are neglectful because his sermons rely on the Book of Allah and the Sunnah of His Messenger (may the peace & blessings of Allah be upon him),he gives lessons and does beneficial missionary work in his area. 2. The Noble Shaykh Aboo ‘Abdillah ‘Abdur-Rahmaan bin Umar bin Mur’ee bin Burayk al-‘Adanee (hafithahullah): He possesses unique intellect one whom Allah has given knowledge that is abundant and causing good. Along with giving him humbleness and bountiful manners, and firmness upon the Sunnah, he gives beneficial lessons on Fiqh and has explained the Daraaree of ash-Shawkaanee with some portions having been published. 3. The Noble Shaykh Aboo Dharr ‘Abdul-‘Azeez bin Yahyaa al-Bura’ee (hafithahullah): A Caller to Allah, sharp, courageous, an eloquent orator, a beneficial teacher and author, he has a blessed center of learning in Mafraq Jaish (in Ibb) and printed works such as Bidayaa-tul-Inhiraaf (The Beginning of Deviance) and others, he is from the Poets of the Salafee da’wah. 4. The Noble Shaykh Aboo ‘Abdil-Hameed Muhammad bin Saalih as-Soomalee (hafithahullah): Imam and Orator (of the Friday Sermons) of Masjid-ul-Khair in Beer ‘Abeed (in Sana’a), a caller to Allah, having insight and a beneficial teacher, the likes of him are few concerning generosity and love for the da’wah and undertaking its load in Sana’a, his center of learning is considered the original stronghold of Ahlus-Sunnah in Sana’a and Allah has caused great benefit to be spread by him. 5. The Noble Shaykh the possessor of extraordinary endeavor, Aboo Nasr Muhammad bin ‘Abdillah ar-Raymee nicknamed as al-Imaam (hafithahullah): One of the pioneers of the Sunnah, excellent in writing, profound in preaching, an outstanding admonisher, when he recites the Quran you will barely be filled with his recitation (meaning you will want him to recite more because of the beauty of his recitation), he has a blessed center for knowledge-based studies in Ma’bar, large number of preachers and memorizers of the Quran have graduated from his hand and he has a number of printed works such as Tanweer-uth-Thulumaati fee Mafaasid-il-Intikhaabaat (Illuminating the Darkness concerning the Evils of Voting), al-Muaamarat-ul-Kubraa ‘alaa al-Maraatil-Muslimah (The Largest Conspiracies against the Muslim Woman) and al-Bayaanu lima ‘alayhi Jaami’at-ul-Imaan (The Explanation of what the University of Imaan is upon[1]). 6. The Honorable Shaykh, the trustworthy, the ascetic, the perseverant, the esteemed scholar, Aboo Ibraaheem Muhammad bin ‘Abdul-Wahhaab al-Wasaabee al-‘Abdalee (hafithahullah): From the chiefs of the protectors of the lions den of the Sunnah never needing a physical weapon, Allah bestowed upon him tranquility and love for the Sunnah and its people, his religious exhortations are more valuable than pearls, he has a number of printed publications of the most precious and beneficial is al-Qawlul-Mufeed fee Adilatit-Tawheed (The Beneficial Word concerning the Evidences of Monotheism) then the treatises at-Tardu wal-Ib’aad ‘an Hawdhi Yawmil-Mi’aad (The Expulsion and Distancing from the Pool of the Prophet- may the peace & blessings of Allah be upon him-on the Day of Meeting), Hukum Ridhaa’il-Kabeer, al-Qawlus-Sawaabi fee Hukmil-Mihraab (The Correct Statement regarding the Ruling of the Prayer Niche), al-Jawharu fee ‘Adadi Darajaatil-Minbaar (The Essential concerning the number of Steps that the Sermon Ladder should have), and the treatise Tuhfatul-Areeb fee Ittikhaadil-‘Asaa lil-Khateeb ( The Profound Masterpiece regarding the Orator using a staff while conducting the Friday Sermon), he has a blessed center for knowledge-based studies in al-Hudaydah where he gives beneficial lessons of knowledge. 7. The Noble Shaykh [2] Aboo ‘Abdur-Rahmaan Yahyaa bin ‘Alee al-Hajooree (hafithahullah): He teaches his brothers in Daar-ul-Hadeeth in Damaaj as a representative of Shaykh (Muqbil) during his life and after his death (rahimahullah). [1] This school in Sana’a is run by Abdul-Majeed az-Zindaanee-may Allah guide him and all of us, the Ulamaa have warned against studying there. Translators Note [2] In the original text Shaykh Yahyaa didn’t even write Noble Shaykh before his name and instead only wrote: Yahyaa bin Alee al-Hajooree Aboo ‘Abdir-Rahmaan and the shortest description of himself compared to the other Mashaykh he wrote about which is evident of his great piety and humbleness. I have added this title into the translation out of respect for him (hafithahullah). Translators Note Taken From:http://abooimraansbookreviews.blogspot.com/ UmmKutubah Samia Al'Garland Roosevelt Island.NY
Muhammad Yaseen Vigna is a teacher, lecturer, and Friday prayer leader (khateeb) at various mosques and colleges and universities in the New York area.
He was born in New York City, graduated with honors from The Bronx High School of Science, and was a pre med student with majors in biology and chemistry at the State University of New York at Oneonta before traveling to Bangladesh and working with the UN High Commission for Refugees (UNHCR) in Somalia. It was in Somalia in 1984 that he embraced Islaam. After a brief tenure as a supervisor of a small mental health facility in Brooklyn, NY, he began his education in the traditional curricula among the lands of Islaam by studying the Qur'aan and Arabic language in Senegal in 1986. In 1988 he was awarded full scholarship to the Islaamic University of al-Madinah in the Kingdom of Saudi Arabia under the sponsorship of the Eminent Scholar Shaykh Abdul Aziz bin Baaz (rahimahu Allaah). His long personal relationship with Shaykh bin Baaz began after meeting the Shaykh and staying with him after completing the Hajj (Pilgrimage) in 1986. In 1991 he graduated from the language program for non-Arabic speakers at the Islaamic University's Arabic Language Institute. During and after the conflict of the first Gulf War, from 1991 to 1992, he was sent by the Islaamic University of al-Madinah as a teacher, translator, and liaison for cultural information to the US and Coalition Forces at the Da'wah Centre of the King Abdul Aziz Air Force Base in Dhahran. From 1991-1994 he was a student at the College of Hadeeth Studies at the Islaamic University of al-Madinah, before leaving his studies to care for his cancer stricken father, who embraced Islaam before his death in the year 2000. Since 1990, he has been a guest lecturer at the MSO at the City College of New York (CCNY) and the MSA at Baruch College. Today, he continues to hold regular weekly classes at CCNY's MSO since 1996. He also has been a guest lecturer and has held regular classes at various other New York area colleges and universities including The Borough of Manhattan Community College, Queens College, Hunter College and LaGuardia Community College. He has been the regular Friday Prayer leader (khateeb) at Columbia University since1998, as well as at four other local mosques in Brooklyn and Queens. Fluent in Arabic, Bengali, Somali, and Senegalese Wuluf languages, he continues to teach and lecture to the various local and immigrant Muslim communities at New York area mosques and centers. it was given to me Nasrin by brother Abdul Malik. May Allah reward him greatly ameen.
Chapter Nine
CHOOSING THE SHAIKHS AND SCHOLARS WITH WHOM YOU SHOULD LEARN In the saying of Allaah's Messenger (sallallahu alayhi wa sallam) to 'Umar Ibn al-Khattaab (radiyallaahu 'anhu), "This was Jibreel, he came to teach you your Religion," is an indication for the student of knowledge to turn his face toward the people of knowledge, the wise and learned scholars those whose fame for having taqwaa is widespread, whose reliability is established, those whose uprightness upon the Religion is known. This Knowledge is your Religion The Pious Predecessors have indicated this point that is such that it rescues from ignorance and protects those who follow and apply it from misguidance. The noble taabi'ee Muhammad Ibn Seereen said, "Indeed this knowledge is the Religion so look and see from whom you arc taking your religion." 93 This is because the knowledge is carried by the trustworthy ones. So it is right and proper that this is whom it is taken from. Just as Aboo Moosaa 'Eesaa ibn Sabeeh said, "It is authentic from the Prophet (sallallahu alayhi wa sallam) that he said, 'This knowledge will be carried in every generation by the trustworthy ones, those who will repel from it the changes of those going beyond bounds, the misinterpretations of the ignorant, and the false claims of the liars.' 94 So the correct way of knowledge is that it should be taken from those who have this as their way and their description." 95 Therefore it is befitting that you distinguish between the scholars of the people of Sunnah and those of the people of bid'ah (innovation) just as Muhammad Ibn Seereen (may Allaah have mercy on him) said, "They had not used to ask about the chain of narration but when the fitnah 96 occurred they said, `Name your men to us.' So as for the people of the Sunnah then their narrations would be accepted, and as for the people of innovation, their narrations would not he accepted." 97 Likewise it is befitting that one distinguishes the people of understanding and accepts from them, because every knowledge has its people who are known with it and known through it. Maalik Ibn Anas (may Allaah have mercy on him) said, "This knowledge is Religion so look to see from whom you take your Religion. I met seventy people who would say, `So and so said Allaah's Messenger (sallallahu alayhi wa sallam) said that ...' ( i.e., men from the Taabi'een) at the pillars of the mosque, and he indicated that the mosque of the Prophet (sallallahu alayhi wa sallam) but I didn't take anything from them. But if one of them were given some wealth he would have proved trustworthy. Because they were not from the people of this affair; and when Muhammad ibn Muslim Ibn 'Ubaydullaah ibn 'Abdullaah Ibn Shihaab (az-Zuhree) comes, the people crowd around his door." 98 93 From the introduction of Muslim to his Saheeh, with an authentic chain of narration. 94 Hasan due to its supports as I have shown in a separate treatise. 95 Al-Jaami' li Akhlaaqir-Raawee wa Aadaabis-Saami', (1/129). 96 i.e., the fitnah of the liar, al-Mukhtaar ibn 'Ubayd ath-Thaqafee who claimed revelation and offered large sums of money for the people to fabricate ahadeeth. His appearance was foretold by the Prophet (sallallahu alayhi wa sallam) in his saying, "There will come amongst Thaqeef a great liar and a great murderer." Reported by Muslim (Eng. trans. vol. 4, p. 1351, no. 6176). He perished in 67 H [Trans. note]. 97 Reported by Muslim in the introduction to his `saheeh' (1/15) with an authentic chain of narration. 98 Al-Faqeeh wal-Mutafaqqih, (2/98) Some Pearls from the Sayings of the People of Knowledge This point has been indicated by the people of knowledge in their works in order to protect and to prepare for the future so that this knowledge would not fall into the arms of the false claimants, "Those people whose tree sprouted in a barren land, those who compete for prominence before they have matured, those who turn into raisins before they have become grapes, those who throw themselves upon the station of knowledge to give verdicts and to author works, and those who intrude upon the pinnacle belonging to the trustworthy predecessors of this ummah. So these people settle themselves in the courtyards belonging to knowledge, and are only intent upon demolishing its sanctity and tearing down its protective fence." And the boldness of these people has only been increased by the common folk and their likes attending their circles in amazement listening to their stories with delight. Al-Khateeb al-Baghdaadee said in, Al-Faqeeh wal Mutafaqqih (2/96), "It is befitting for the student that he should turn his attention to those scholars who are famous for their practise of the Religion. Those who are known for their good and for their repute upon good in the Religion." Then he said, "He should be such that he is characterised by patience, mildness, modesty, and being kind, mild and tolerant with his companions, but who speaks the truth and gives sincere advice to the creation, and the rest of the praiseworthy attributes and beautiful characteristics." And in his excellent book, AL-Jaami' li Akhlaaqir-Raawee (1/126~137) he placed a number of chapters which we shall mention: The levels of narrators are not equal in their knowledge, so precedence should be given to those who have a higher chain of narration. If the scholars have chains of the same length and the student only wants to hear from some of them, he should pick the most famous of them for having sought hadeeth, those who are pointed out for their precision and understanding. And if they are the same in their chains of narration and their understanding, then he should choose those who are noble and have lineage they have greater right. All of this refers to those who have the precondition of being known to be straight and upright in their Religion, (those) for whom it is established that they are trustworthy and free from innovations. As for one who is not of this description, then you must turn away from him and not hear from him. The scholars are agreed that hearing narration's from one about whom it is established that he is a sinner, then it is not allowed to hear from him, and flagrant sin (fisq) will be established by many affairs not particular to the field of hadeeth. As for those particular to hadeeth, then from them for example is that he fabricates texts of hadeeth and attributes them to Allaah's Messenger (sallallahu alayhi wa sallam) or fabricates their chains of narration. It is said that the very start of the investigation of hadeeth was due to this reason. Also from these reasons is that a person claims to hear from one whom he never met, this is why the scholars carefully reported the dates narrators were born and died. In this way narrations were found for scholars from those they were too young to have met. They also carefully recorded the attributes of scholars of hadeeth and their appearance and circumstances and through this a number of narrators were uncovered. Regarding other narrators, then even though they were free of having fabricated narrations, and from claiming to have heard from those they did not meet, and avoided those characteristics that destroy trustworthiness, yet they did not possess written copies of the narrations they heard and so they had to narrate from memory alone. Then it is not correct to depend upon their narrations until well-grounded people of knowledge of narrations bear witness in their favour-that they are from those who did indeed seek knowledge, take care of it, were precise about it and carefully memorised it. Then his precision and care is checked by mixing up narrations as a test for him. If the narrator of hadeeth is from the people of innovated sects and ways that conflict with the truth, then narration's are not to be taken from him even if he has studied and memorised. Beware of wasting or losing the knowledge It is befitting for the students of the sharee'ah knowledge that they should be aware of the true reality of the affair, to be aware from whom they are taking their Religion. They should not seek it from the people of Innovation who will mislead them while they do not realise, because he (sallallahu alayhi wa sallam) said, "From the signs of the Last Hour is that knowledge will be sought from 'the small ones. '" 99 O Students of Knowledge! Awaken! Because this knowledge is Religion and be aware of whom you take your Religion from. Have I not conveyed the message? O Allaah! Bear witness. Splinters of Gold with Regard to the Manners of Seeking Knowledge This is a poem that is cane of the best of the poems that I have seen quoting the manners of learning and the manners of acquiring knowledge. I saw that I should quote it here due to its beauty and due to the benefits I hoped would come about through it for the one who reads my book and hoping that Allaah would benefit myself and him through it: "Know that knowledge comes about through learning, through memorisation, precision and understanding. Knowledge may be granted to a young person and an old person may be prevented from it. For indeed a person is according to two small parts of the body (i.e., his heart and his tongue) and not according to his legs and his arms-rather his tongue, and his heart that is built into his chest. That is an amazing part of creation. So knowledge comes about through understanding and revising and lessons, and through reflecting and through discussing. So it may be the case that a person attains great memorisation and he can quote the text and repeat the wording but in anything else he has no share of that which the well versed scholar comprehends. It may be the case that a person has great eagerness and love for knowledge, and for memorisation, but his heart is dull-witted and he is unable to memorise and narrate. He has no way to quote that which is narrated, whereas another person is granted without effort memorisation of that which occurs in the chain of narration. It agitates his heart without troubling his eyes and he 99 [Ibn al-Mubarak said that '... the small ones ...' (al-Asaaghir) means the people of innovation, see' As-Saheehah no. 695. Trans. note]. Reported by 'Abdullaah ibn al-Mubaarak in Az-Zuhd ( no.61), al-Laalikaa'ee in Sharh Usoolul-I'tiqaad Ahlis-Sunnah wal-Jamaa'ah (no.102) and al-Khateeb al-Baghdaadee in Jaami li-Akhlaaqir-Raawee wa Aadaabis-Saami' (1/137), by way of Ibn Lahee'ah, from Bakr ibn Sawaadah from: Aboo Umayyah al-Jumahee: from the Prophet (sallallahu alayhi wa sallam). I say: This is a saheeh chain of narration, since the narrations of Ibn Lahee'ah are authentic if one of the 'Abdullaah's narrate from him, and Ibn al-Mubaarak is one of them. Along with this is the fact that Ibn Lahee'ah is not alone in reporting it, rather Sa'eed ibn Abee Ayyoob supports his narration, reported by al-Khateeb al-Baghdaadee (1/137), and he is fully reliable and trustworthy. It also has a witness from the hadeeth of Ibn Mas'ood (radiyallaahu 'anhu) that has the ruling of having come from the Prophet (sallallahu alayhi wa sallam) since it is something that cannot be said upon the basis of opinion and personal deduction. And its wording is, "The people will continue upon good as long as the knowledge comes to them from the Companions of Muhammad and their greater folk. But when the knowledge comes to them from their smaller ones, then that is when they will be destroyed." Reported by Ibn al-Mubaraak (no. 851), al-Laalikaa'ee (no. 101) and others). has no need of stores of books. So seek the knowledge and seek it in a good manner and knowledge will not come about except through manners. The beneficial manners are fine behaviour, and in too much speech there is hatred. So for as long as you live try to attain good manners, you will be praiseworthy for as long as you remain. And if a question appears amongst the people, something well-known from knowledge or something newly raised up, then don't be the first person to give an answer to it, until you have seen that somebody before you has spoken about that. Because how many examples there have been before us of people in haste who speak without understanding and who speak erroneously, and this has earned them ridicule in the gatherings with the people of understanding and those who strive. Silence is truly a better adornment for you if you do not have certain knowledge. And if you are uncertain about a matter about which you are asked, then say, `For that which you ask about I do not have any narration.' So this is half of knowledge with the scholars, the wise people have not ceased saying this. And beware of being pleased and amazed with the excellence of your own opinion. And beware of giving an answer to something which will be a mistake. How many answers have been followed by regret, so seek the benefit of silence and being safe, for knowledge is an ocean, the limit of it is very far away, it has no end point that you can seek to reach and you have not gathered all of the knowledge, certainly not, not even a tenth of it even if you collected all that you had. That which remains for you is far more than that which you know, and even the fastest horse sometimes stumbles. And if you hear something that you do not understand then ask for its meaning. The saying is two sayings, a saying which you will understand, and a saying which you will not understand. Every saying will have an answer covering that which is false and that which is true. For speech there is a beginning and an end so understand the both of them and let your mind be attentive. Do not hasten to speak and do not hasten to return it until it leads you to that which follows on from it. It may be the case that the people of virtue are rendered unable to give an answer to questions they are asked, and therefore withhold with silence from answering when doubt comes to them regarding the answer. And even if a saying is counted by the common people to be like pure silver, then silence is from the purest gold. So understand this, may Allaah guide you to the manners of seeking knowledge." 100 100 Jaami' Bayaanil-Ilm wa Fadlihi, (1/146-148) adapted slightly. CONCLUSION May Allaah grant ud the best conclusion and grant us more besides. This is what I have been able to gather together in this short time and I ask Allaah that he conveys it to those people whom it befits and those who know its value, and who hasten to accept it and who call for it to become widespread. And I know that this topic needs further elaboration, further breaking down, further joining, precision and exactness. However it is just an indication for those people who have been struck with inability to distinguish and thus have become mouthpieces for the claims of the deviant sects and for the beguiling and erroneous calls. Those who think that they are upon something but they are not upon anything at all, and the person who does not have something cannot give anything, even if a person may feel satisfied with something which he has not been given and may make claims to have that which he does not possess. There is not space here in this conclusion except to repeat what Ibn 'Abdul-Barr said in his valuable book, Jaami' Bayaanil-'Ilm wa Fadlihi on page 6, "And I love that the one guided to it should examine it. And if the scholars had left aside gathering the reports and checking out the narrations, and had left the proof for every type of affair just as a chapter in a book and had left every type of knowledge just as a section of a book, then wisdom would have been nullified and knowledge would have been lost and passed away. And even though a large part of the knowledge has passed away because due attention was not given, due to little care, due to pre-occupation with the worldly life and due to rushing for the worldly life-yet still, even so, Allaah causes His Religion to remain through a people even if they are few: those who protect the fundamentals for this ummah and who distinguish and check it's details. This is a bounty and a blessing from Allaah. The people will always remain upon good as long as the first person lives long enough to teach the next one-because the passing away of knowledge comes about through the passing away of the scholars." How Perfect You are O Allaah and free from all defects All praise is due to You I testify that none has the right to be worshipped but You I seek Your forgiveness and turn repentantly to You
Question: What is the ruling regarding wiping the neck during wudhoo. and washing the (required) parts (of the body) for wudhoo. more than three times? Response: Wiping the neck during wudhoo. is an innovation and washing the (required) parts (of the body) for the wudhoo. more than three times is an unnecessary extravagance (waste). Shaykh Ibn 'Uthaymeen Question via telephone - al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 637 *Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*
[33] Question: Does wiping over ones khimaar and turban replace wiping over the ears, due to their both being part of the head? 24
Answer: My opinion, and Allaah knows best, is that at times it does replace it and at other times it doesn't. As for the condition in which it does replace wiping (the ears) then it is the state when the turban or the khimaar covers the entire head, including the ears. Thus, in this condition, the hadeeth would apply in that they (ears) are both part of the head literally.
As for the other condition in which it is not sufficient to just wipe over the turban or the khimaar, then it is when the turban or the khimaar does not cover the ears. This means that the turban is wide or aloof from the ears. Under these circumstances I hold that the authentic hadeeth about wiping the head itself. This is such that three ways of wiping the head have been established on the Prophet, sallAllaahu 'alayhi wa sallam: The first way: This is the most common and normal of his ways and it was that he would wipe all of his head directly.
The second way: If the turban or the khimaar covered the head, then it was sufficient to just wipe over the turban or the khimaar, exactly like the head.
The third and final way: And this is the area that requires evidence and needs speculation. And it is when the turban would cover the last part of the head, yet expose the front of it (forehead). In this condition, the ProphetsallAllaahu 'alayhi wa sallam would wipe over his head directly and then grasp his turban. [Al-Asaalah, Issue #8]
24 Translator's Note: The Prophet said: "The ears are part of the head."[Reported by At-Tirmidhee (37), Abu Dawood (134) and Ibn Maajah (444) and declared saheeh by Shaikh Al-Albaanee in As-Saheehah (1/36)] So we are obligated to wash them when taking wudoo and ghusl even though the ayah concerning wudoo doesn't mention the ears but only the head. This question is based on this principle in that if we are permitted to wipe over certain garments in replacement of the head, are the ears included in the same manner?
1332H-1420H: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Author: Shaikh ‘Alee bin Hasan Al-Halabee Source: His book: “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 5-11) His Name and Lineage: He was Muhammad Naasir-ud-Deen bin Nooh bin Aadam Najaatee, Al-Albaanee by birth, Ad-Dimashqee by residence and Al-Urdunee (from Jordan) due to his migration and place of death. He was born in Ashkodera, the capital of Albania, in the year 1332H (1914 C.E.) and it is to this country that he ascribes himself. He was a Muhaddith (scholar of hadeeth), a Faqeeh (scholar of Fiqh), a caller to the Book and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a proficient writer and an expert scholar.   His father was Al-Hajj Nooh, from the major Hanafee scholars of his land. During the doomed secularist, Ahmad Zogu's reign of Albania there was severe oppression for the Muslims of that land.[1] Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam due to what was reported in the prophetic ahaadeeth about its virtues and merits. And it is there that he and his family took residence. Fifty years later, the Shaikh (Al-Albaanee) migrated from here to 'Amaan, the capital of Jordan. And it is in this city that he remained for the rest of his life as a scholar and teacher and a Faqeeh and educator.His Educational Background and Teachers: He received his education in a school, which was part of a relief shelter in Damascus, the capital of Syria. This school served as a place of refuge for seekers of knowledge for many previous generations. He benefited and learned from a number of Shuyookh and people of knowledge the likes of his father Al-Hajj Nooh, Sa'eed Al-Burhaanee and others. Allaah made the science of the Prophetic Hadeeth beloved to him during the prime of his life and the early part of his youth. This was during the time when he would review articles written by Shaikh Muhammad Rasheed Ridaa in the magazine Al-Manaar, in which he would criticize weak narrations that Abu Haamid Al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen. Shaikh Muhammad Raaghib At-Tabbaakh, the historian and Muhaddith of Halab (Aleppo), authorized him with an Ijaazah (certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah."[2] This happened when he saw the Shaikh's intelligence and extraordinary abilities and his brightness in comprehending and understanding, as well as his strong desire to learn the Islamic sciences and the knowledge of Hadeeth. [3] His Early Role in Da'wah and Effects on the Ummah: He began writing and authoring books during the first stages of the second part of his life (i.e. after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing the evidences and using comparative Fiqh, was his book: "Tahdheer-us-Saajid min Ittikhaadh al-Quboor Masaajid" (Warning the Worshipper against taking Graves as a Place of Worship). This book was printed many times. And from his first books in which he referenced and checked hadeeth, was his book "Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-Sagheer" (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of At-Tabaraanee). This book is still in manuscript form and not printed. The Shaikh was called and invited by many Islamic universities and Muslim organizations around the world to take high positions with them, but he turned down most of them by making excuses due to his many preoccupations with regard to (acquiring and teaching) knowledge. He was put in charge of teaching the subject of Prophetic Hadeeth in the Islamic University of Madeenah at the time of its inception for the length of three years, beginning from the year 1381H. Because of him, this move had a great influence in bringing about a scientific and comprehensive revival of the subject of Hadeeth throughout the entire world - on all fronts. As for the official front, then this was by all the universities having a strong concern for that subject, such that they produced a hundred university treatises, which deal specifically with the Science of Hadeeth. As for the general nationwide front, then this was such that a large number of students of knowledge applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well for all the other things that came as a result afterwards. So it became one of the Shaikh's many effects. One of the greatest proofs for this is the large amount of Hadeeth books, with checked and authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of which were not known in previous years. No one can deny this effect due to its clear and obvious nature - not even those who opposed the Shaikh and fought against his methodology. The Scholars' Praise for Him: The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for. At the head of them was the noble Shaikh and great scholar, 'Abd-ul-'Azeez bin 'Abdillaah bin Baaz, for he had great esteem and profound respect for him. May Allaah have mercy on them both. Shaikh 'Abdul-'Azeez Al-Hudda said: "The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one's knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaikh Al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him." The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said: "And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee Al-Albaanee." The great scholar Muhammad Haamid Al-Fiqee (rahimahullaah) said: "...the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen." The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad bin Ibraheem Aali Shaikh (rahimahullaah) said: "And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood." During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez bin Baaz (rahimahullaah) said: "I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee." And he (rahimahullaah) was asked about the hadeeth of the Prophet (saws): "Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)." So he was asked who is the mujaddid of this century? He replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and Allaah knows best." Shaikh Muhammad bin Saalih Al-'Uthaimeen (rahimahullaah) said: "From what I came to know of the Shaikh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah." Shaikh Muqbil bin Haadee Al-Waadi'ee (rahimahullaah) said: "Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said: 'Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).' Reported by Abu Dawood and authenticated by Al-'Iraaqee and others." The Basis of His Da'wah: The students of the Shaikh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness. The Shaikh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah). By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart. His Characteristics: The Shaikh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness, his patience with the hardships of knowledge and Da'wah, and his taking of insults and harms for the sake of the Da'wah, bearing that with patience and consideration. One of the greatest things that distinguished the Shaikh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents, his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity. His Fame: The Shaikh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one's back." May Allaah have mercy on him. No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide. He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working. The Last Part of His Life: The Shaikh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaal-Aakhira of the year 1420H (10/2/1999). His Death and Its Effect on the Ummah: The Shaikh's Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon. The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaikh 'Abdul-'Azeez bin 'Abdillaah Aali Shaikh, Chief Muftee of the Kingdom of Saudi Arabia, Shaikh Muhammad bin Saalih Al-'Uthaimeen, Shaikh 'Abdullaah bin Jibreen, Shaikh Saalih bin 'Abdil-'Azeez bin Muhammad Aali Shaikh and others. [1] I heard our Shaikh say many times, when mentioning this man's name: 'The one whom Allaah has caused his heart to go astray.' You can find a biography of Ahmad Zogu in the book Al-Mawsoo'at-ul-'Arabiyyah Al-Muyassarah (1/733). [2]This is a refutation against those who claim that: 'Al-Albaanee had no teachers (i.e. Shuyookh)' or that 'He studied the knowledge on his own!' [3] In spite of this, there are some evil mischievous people today, who are guided by their desires and say about our Shaikh: 'He was dumb and not able to understand.' So what transgression do we find from these small ignoramuses and foolish people! [4] Translator's Note: This section of the praise of the scholars for Al-Albaanee was added from Al-Asaalah Magazine Issue 23 (pg. 76-77). [5] The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard Shaikh Ibn Baaz, rahimahullaah, say about our Shaikh: 'I don't know of anyone under the surface of the sky with more knowledge of the Hadeeth of Allaah's Messenger than Shaikh Naasir.' [See Ad-Dustoor Newspaper of Jordan (10/8/1999)] [6] As for what some people relate from him that he, may Allaah have mercy on him, said: 'I taught and I did not educate (using Tarbiyah)', then he only said this out of humbleness and to suppress his soul. And even if this is not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words and expressions?! Or is it purely passions and emotions?! [7] There is no contradiction between these last two characteristics, as is made quite clear with the least bit of reflection. By Allaah, how many times have we seen the humility of our Shaikh while he listened to those lower than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from them for aspects of knowledge that he had trouble with. And he would accept peoples' arguments with open-mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us refuge from the evils of our souls. [8] The Shaikh handed me his introduction - written with his own hand - to the book Madaarik An-Nadhr fis-Siyaasah of the brother, the Shaikh 'Abdul-Malik Ramadaanee - so that I can give it to him. In this introduction is found the Shaikh's support for the book, according to the correct manner, and his aid for what clear truth is found in it. But in spite of this, we hear from some people that they have doubts about the Shaikh's introduction (!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its original status - they were not additions that changed the books main ideas. So based on this, warning against this book and belittling its status is an injustice that is contrary to what is correct and it is in opposition to what our senior scholars and Shaikhs are upon. [9] So what some people say to themselves or that which some of them whisper to others - that they share credit in the Shaikh's fame or that they are responsible for people knowing him (!), then these are words, which the present situation and current conditions contradict and oppose.
"Learn knowledge, for indeed learning it for the sake of Allah is awe (of Him), seeking it is worship, studying it is glorification (of Allah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one's family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allah), a close-relative to the strangers, and a lighthouse for the path to Paradise..."
'Alee ibn al-Hasan ibn Shaqeeq said: I heard 'Abdullaah ibn al-Mubaarak[1] say: The first step towards (seeking) knowledge is the (sincerity of) intention, then it is listening, then it is understanding (this knowledge), then it is memorising (this knowledge), then it is acting (upon this knowledge), then it is spreading (this knowledge). Mu'aadh ibn Jabal, (radi' Allaahu 'anhu) said: "Knowledge is a comforting friend in times of loneliness, it is the best companion during travels, and it is the inner friend who speaks to you in your privacy. Knowledge is the discerning proof of what is right and what is wrong, and it is the positive force that will help you surmount the trials of comfort, as well as those of hardships. Knowledge is your most powerful sword against your enemy, and finally, it is your most dignifying raiment in the company of your close companions." Sufyaan Ath Thaurree said: The only part of your knowledge that you have (i.e. that will truly benefit you) is the part that you apply in practice. And the part of your knowledge that will be held against you is that part regarding which you were remiss. It has been conveyed to us- and Allah knows best- that the people who seek out goodness (and knowledge) these days have become like strangers. But do not feel lonely; remain upright upon the path of your Lord, for if you do that, your Maulaa (supporter, loyal helper, etc.) will be Allah Subhana wa ta Ala, Jibreel and the righteous believers. Imaam al-Aajurree said: The seeker of knowledge should know that Allaah - The Mighty and Majestic - has made the worship of Allaah obligatory upon him. And that this worship is not possible without knowledge, the seeking of which has also been made obligatory upon him. He should also realize that ignorance is not befitting for a believer. He should seek knowledge in order to dispel ignorance from himself, and to worship Allaah - The Mighty and Majestic - as Allaah has commanded, not as he desires to worship Him. So the seeker of knowledge should strive hard in his quest, be sincere in his striving, and not be amazed with himself. Rather he should recognize that this is a favour from Allaah upon him, since it was Allaah who gave him the ability to acquire such knowledge, by which he is able to fulfill his obligations and keep away from that which is forbidden. Ibn Taymiyya said "Seek knowledge, because seeking it for the sake of Allah is a worship. And knowing it makes you more God-fearing; and searching for it is jihad, teaching it to those who do not know is charity, reviewing and learning it more is like tasbeeh. Through knowledge Allah will be known and worshipped. With the knowledge Allah will elevate people and make them leaders and imams, who will in turn guide other people." On the authority of Abu Dardaa, may Allaah be pleased with him, who said: I heard the Messenger of Allaah (salallaahu ‘alayhi wasallam) say: “Whoever traverses a path in search of knowledge, Allaah makes easy for him a path to Paradise. Verily, the Angels lower their wings in contentment for the seeker of knowledge. The inhabitants of the Heavens and the inhabitants of the Earth and even the fish in the water seek forgiveness for the scholar. And the excellence of the scholar over the general worshipper is like the excellence (of the brightness) of the moon over (the twinkling of) the stars. Indeed the scholars are the inheritors of the Prophets. The Prophets do not leave behind Deenaar nor Dirham (I.e. money) as inheritance, rather they leave behind knowledge, and whoever takes from it has taken an abundant treasure.” Narrated by Abu Dawood and at-Tirmidhee 19. It was authenticated by Ibn Hibbaan 20. Ibn Hajr narrated its authenticity from al-Haakim 21. It was also authenticated by al-Albaanee 22. Ibn Hajr said: "Hamza al-Kinaanee made it Hasan." He then said: "It has supporting narrations by which it is strenghtened." 23 _________ 19 Sunan Abu Dawood (3/317 No. 3641), Sunan at-Tirmidhee (5/48 No. 2682). 20 Saheeh Ibn Hibbaan (1/290 No. 88). 21 al-Fath (1/193). I did not find it in al-Mustadrak except from the Hadeeth of Abu Hurayrah, may Allaah be pleased with him. 22 Saheeh al-Jaami' (5/302 No. 6173). 23 al-Fath (1/193).
This is very similar to the statement of Mu'aadh ibn Jabal radhiallaahu anhu which Shaykh 'Umar Baazmool recorded in "Laying the Foundations for Seeking Knowledge"
"Learn knowledge, for indeed learning it for the sake of Allah is awe (of Him), seeking it is worship, studying it is glorification (of Allah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one's family builds ties. It is a friend in prvacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allah), a close-relative to the strangers, and a lighthouse for the path to Paradise. Allaah raises people by way of it, thus making them noble leaders, emulated chiefs in matters of good, and guides to goodness whose footsteps are followed and whose deeds are highly regarded."
Ibn Taymiyya
said "Seek knowledge, because seeking it for the sake of Allah is a worship. And knowing it makes you more God-fearing; and searching for it is jihad, teaching it to those who do not know is charity, reviewing and learning it more is like tasbeeh. Through knowledge Allah will be known and worshiped. With the knowledge Allah will elevate people and make them leaders and imams, who will in turn guide other people." [Fatawa Ibn Taymiyya vol.10, p.39]
HowtoBecomeaNobleScholar
It has been said: اَلْعَالِمُ النَّبِيلُ الَّذِي يَكْتُبُ أَحْسَنُ مَا يَسْمَعُ The noble scholar is the one who writes down the best of what he hears, وَ يَحْفُظُ أَحْسَنُ مَا يَكْتُبُ he memorizes the best of what he has written, وَ يَحَدِّثُ أَحْسَنُ مَا يَحْفُظُ. and he narrates the best of what he has memorized. (جَامِعُ الْبَيَانِ الْعِلْمُ وَ فَضْلُ #٦٧٣)
4. Question: A sister who has not studied under a scholar but has gained knowledge from books and tapes and who has indirect access to the scholars wants to know if it is okay for her to teach in the masjid as there is no one else to teach?
Answer: What is known is that knowledge is taken from the lips of the scholars. Each branch of knowledge is taken from one who specializes in that branch e.g. to study tafseer, it is taken from one who specializes in tafseer. This is one way of acquiring knowledge. 4. Question: A person stated that if you understand the Arabic language and you have the books of the Salaf and their explanations, you do not need have contact with the `Ulamaa’. What is the ruling on this? Answer: This statement that I have just heard, has some errors, it is not correct. A book cannot take the place of a Shaykh. Yes, you can benefit from the book but you cannot have the book take the place of the Shaykh. So as far as reading a book to know the words that the `Ulamaa’ may use, then is okay for you to continue doing so. However, you must call the `Ulamaa’ and ask them about what is confusing to you. The Messenger of Allaah صلى الله عليه وسلم said, “It may be that a person who carries understanding of the religion (who carries Fiqh) is not a Faqeeh (i.e. he does not really understand), and it maybe that a person who receives that knowledge has a better understanding than the one who gave him that knowledge.†[8].
Be Careful From Who You Take Your Deen
Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka
The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareehrahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deenfrom. So this is how important this issue is. Is that the knowledge when one takes from someone or one hears from someone or one learns from someone that knowledge is going to be deen something that is going to weighty on the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge only from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deenfrom Ahlus sunnah, the salafiyoon the ones who follow the salaf us salih and secondly that the one that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deenso be careful who you take your deen from.
Then the shaykh Ahmad bin Bazmool hafidhahullah ta'ala stated that Imaam Malikrahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no one would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were know for that and these people pointed to them for that but no one would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobeproperly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.
Then the shaykh Ahmad bin Bazmool hafidhahullah ta'ala states that there is no doubt that is obligatory upon the people to learn ilmi shar'ee, Islamic knowledge and this is based on the Quraanic verse, Allaah subhana wata'alah says "Ask the people of knowledge if you do not know." And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam "that seeking knowledge is an obligation upon every Muslim". And a man came to Imaam Malik rahimahullah and said, "I want to seek knowledge" and Imaam Malikrahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.
So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid'ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.
Shaykh Ahmad bin Bazmool hafidhahullah ta'ala then went on to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of theummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur'aan, "If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning thedeen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate on the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based on the hadith of Prophet salallahu alaihi wa sallam that if you deal in eenawhich is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks thatJihaad is only the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved intijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata'alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.
Shaykh Ahmad bin Bazmool hafidhahullah ta'ala went on to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur'aanic verses in which Allaah says, "Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about." And then Allaah subhana wata'alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons one is that this speaking about Allaah tabarakta wat'ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with one of his companions on a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, "they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking." So this shows that it is forbidden for someone who does not know, to talk.
So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the one being questioned if he does not know, if he cannot answer it is haraamfor him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar'ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.
He said also in our daily life we had a medical situation or whatever, will we go to a mechanic, and if we had a problem with our car will we go to a farmer and if we wanted to construct a house will we go to someone who is a specialist in cleaning. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi'een praying but they were not praying according to the sunnah. There salaahwas not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, "What has made you angry, what has caused you to get angry." He said, "By Allaah I don't see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda's statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot ofsahabahs still alive and there were many tabi'een so what about now one thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata'la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the one who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.
Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. Theawwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the ones who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid'ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah,salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and on the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of theulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don't take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah andmanhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire.
Rather the one that should be taken from are the tullabul ilm and ulemaa who are upon thesunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.
Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. one is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata'la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, "I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah". So this aabid who was ignorant said, "No". So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them." So this shows you the issue of going to the scholar verses going to someone who is ignorant.
The second story is about two individuals, one who was righteous and the other was a sinner. And every time the righteous one would pass by the sinner he would correct him and advice him but he would not accept. So one day the righteous person said to him, "By Allaah, Allaah will not forgive you." So Allaah tabarakta wata'la said, "Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing." So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata'la that he would not forgive one of His creatures. So Allaah tabarakta wata'la wiped away or made nothing the deeds of the obedient one and forgave the disobedient one. So this shows us the importance of knowledge number one and that we should acquire it and the importance of returning to the ulemaa. Don't ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.
In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid'ah), if they have something beneficial to give. I'll just take the good and I will leave the bad. He said there were several issues wrong with this. one, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, "That Allaah tabarakta wata'la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.
The second matter is that Allaah tabarakta wata'la and the Prophet salallahu alaihi wasallam's order of hizbudeen , preserving ones deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.
Thirdly, is that taking from the hizbiyeen or the innovators is that they are from theasaaghir, the small ones and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.
Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).
And the fifth matter is that the person who is going there saying I will get the good and leave the bad is ignorant. So he cannot protect himself from falling into a fitnah. So he can't protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take only from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.
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Friday, November 9, 2012
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