4 weeks ago
22 September 2010
The Statement of the Muhaddith of the Era
On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]
Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]
21 September 2010
The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth
Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
20 September 2010
19 September 2010
The Way to Salvation is Found in Holding to the Qur'aan and the Sunnah
للشيخ ربيع بن هادي المدخلي
أصله : مكالمة هاتفية مع المركز السلفي (( ترويد )) بكندا
ترجمه وخرج الآيات والأحاديث موسى الطويل [ريتشاردسون]
Shaykh Rabee' ibn Haadee Al-Madkhalee
From a tele-link (1424-07-09) with TROID
Translation, footnotes by Moosaa Richardson
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…
Verily the praise is for Allaah, we praise Him, seek His Assistance and Forgiveness. And we seek refuge in Allaah from the evils of our own selves, and from the evil (outcomes) of our deeds. Whomever Allaah guides, there is no one to lead him astray; and whomever Allaah has left astray, there is no one who can guide him. And I testify that there is no deity worthy of worship except Allaah alone without any partners, and I further testify that Muhammad is His Servant and Messenger.
"O you who believe! Fear Allaah with the true fear He deserves, and do not die except as Muslims." [1]
"O Mankind! Fear your Lord, the One who created you from a single soul, and then created from that soul its mate, and then sent forth from the two of them multitudes of men and women. And fear Allaah the One through whom you seek (your mutual rights), and (take care of) the ties of kinship, for verily Allaah is a Watcher over you." [2]
"O you who believe! Fear Allaah and speak a word that is straight to the point. As a result, He will correct your actions and forgive your sins. And whoever obeys Allaah and His Messenger has indeed succeeded with a great victory." [3]
To proceed: Then verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad, sallallaahu 'alayhe wa sallam. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance; and every kind of misguidance is in the Fire.
I welcome all of my children, brothers, and loved ones, to this good, blessed opportunity, that which we ask Allaah, the Blessed and Exalted, to bring benefit from, and that He makes us and all of you from those who listen to the statements (of Truth) and follow the finest of them.
In this introduction you have heard the statement of the Prophet, sallallaahu 'alayhe wa sallam:
"Verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance." [4]
The Messenger of Allaah, sallallaahu 'alayhe wa sallam, used to repeat this address often. It is from his jawaami' al-kalim (short, concise speech that carries extensive meanings), sallallaah 'alayhe wa sallam. It contains an incitement to hold fast to the Book of Allaah, since it is the best speech, an incitement to hold fast to the guidance of the Prophet, sallallaahu 'alayhe wa sallam, since it is the best guidance, and a caution against innovation, since it is the worst of all affairs.
So due to the importance of these blessed, all-inclusive, prophetic words, the Prophet, sallallaahu 'alayhe wa sallam, used to repeat it often so that his Companions that were listening would comprehend them and carry them to those who would come after them, following them in righteousness, so that these words would be understood by everyone that Allaah wants good for.
Based on this, I urge you to hold fast to the Book of Allaah and the Sunnah of His Prophet, sallallaahu 'alayhe wa sallam; and I warn you against the newly invented matters, innovation and misguidance, as they are from the most evil of all affairs, and only with Allaah is the refuge. While, on the other hand, holding fast to the Book of Allaah and the Sunnah of the Messenger of Allaah is the best of all affairs. And this is a great principle, one guaranteed by the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam. It is a principle that was adopted by the Salaf, one that they called to, and one that they used to refute all of those who held positions contrary to what is found in the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam.
14 September 2010
How do you Want to be recorded as Today?
"مَنْ صَلَّى الضُّحَى رَكْعَتَيْنِ لَمْ يُكْتَبْ مِنَ الغَافِلِينَ وَمَنْ صَلَّى أَرْبَعاً كُتِبَ مِنَ العَابِدِينَ وَمَنْ صَلَّى سِتّاً كُفِىَ ذَلِكَ اليَوْمَ وَمَنْ صَلَّى ثَمَانِياً كَتَبَهُ اللهُ مِنَ القَانِتِينَ وَمَنْ صَلَّى ثِنْتَي عَشْرَةَ بَنَى اللهُ لَهُ بَيْتاً فِي الجِنَّةِ،وَمَا مِنْ يَوْمٍ وَلَيْلَةٍ إِلا لِلهِ مَنٌّ يَمُنُّ بِهِ عَلَى عِبَادِهِ وَصَدَقَةٌ،وَمَا مَنَّ اللهُ عَلَى أَحَدٍ مِنْ عِبَادِهِ أَفْضَلَ مِنْ أَنْ يُلْهِمَهُ ذِكْرُهُ"
ِAbu Darda (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings be upon him) said:
“Whoever prays two rak’ah for Duha will not be recorded as being among the heedless. Whoever prays four rak’ah for Duha will be written as being a servant of Allah, and whoever prays six will be have earned enough for that day. Whoever prays eight rak’ah for Duha, Allah will record him as being among those who are obedient to Him.
07 September 2010
The Legacy of Imaam Ibn Baaz
Taken from ‘A Question of Interest: the Paralysis of Saudi Banking’ by P.W. Wilson (pp.186-188):
The Asharq Al-Awsat article was just SAMA’s [Saudi Arabian Monetary Agency] opening parry...the agency again tried to question Islamic banking by allowing one of its employees, [X], to question the ulema’s stand on interest and Islamic banking.....[X]’s paper...began with the provocative statement, "it is possible to say that there will not be Islamic strength without economic strength, and there will not be economic strength without banks, and there will not be banks without interest."...[X]’s conclusion was that simple interest charged by banks had nothing to do with the riba mentioned in the Koran and therefore should not be banned...
....In December, 1986, Bin Baz and his allies wrote replies to [X]’s paper...Quoting sayings of the Prophet to prove that simple interest was indeed riba, Bin Baz thundered against [X]’s assertion that there would be no Islamic economic strength without banks and interest. "The experience of Muslims from the time of the Prophet until banks were established is evidence of the fallacy of his argument...the Muslim economy has been righteous...it has gone for more than 13 centuries without banks or riba interest. Our wealth grew through righteous dealing....anyone with the narrowest vision knows that riba banks are against a sound economy and against the public interest and are among the greatest of reasons for the collapse, unemployment, the elimination of blessing and the rule of our enemies. We ask [Allaah] that He deliver Muslims from this and give them vision and uprighteousness." Bin Baz then ended his letter with a blunt warning..."No one may make permissible something which [Allaah] has forbidden. We ask [Allaah]...to help the writer...to return to truth and repent for what he issued and to announce it to the community. Perhaps [Allaah] will forgive him."
Proponents of Islamic banking didn’t rest there. In February, 1987, the Imam of the Grand Mosque at Mecca and the three judges of the Western Province Court of Appeals--four of the pillars of Saudi Arabia’s ulema--wrote to Bin Baz expressing their horror at the spread of interest, and urged him to press the country’s leaders to do something about it. Heeding their call, Bin Baz addressed a letter to King Fahd the next month, renewing his appeal for the immediate creation of Islamic banking institutions "which Muslims could use instead of riba banks. With these, they could protect themselves against the wrath, vengeance and severe punishment of [Allaah] that threaten those who go against His orders and beyond His boundaries...it is feared that the economic recession and fall in incomes that has occurred in this country and others could be warning of the imminent consequences that could end for us our blessing and in their place bring misfortune, punishment and vengeance upon us...the path of [Allaah] cannot be exchanged or changed, and we are a people of His people bound by His path as are other people, except that [Allaah] covers us with His grace. Might we seek His forgiveness for the war we are waging upon Him and His Prophet, and cease dealing in riba in its various forms, to purify the country and its people from its filth and stain."
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