26 August 2010

An Interview with Umm Saalih, A Grandmother Who Completed Memorizing the Qur’an at 82 Years Old

An Interview with Umm Saalih

A Grandmother Who Completed Memorizing the Qur’an at Eighty-Two Years Old

As Read by Dr. Saleh As-Saleh

Al-Hamdulillaah (All-Praise is due to Allah), the One Who said (what means): "And in truth We have made the Qur’aan easy to remember; but is there any that remembers?" Surah 54: 32

Many all over the world memorize the Qur’aan, and it is not strange to see the youth memorizing the Noble Qur’aan and an early age. Al-Hamdulillaah, the One who made the Qur’aan easy for remembrance, had made it easy for Umm Saalih age 82. In an interview with Umm Saalih, she was asked the following questions:

Q1: "What was the reason that drove you to memorize the Qur’aan after so many years?"

She said, "I always hoped to memorize the Qur’aan from the time I was young. My father always used to invoke Allaah for me to become one of the memorizers of the Qur’aan, like himself and like the elder brothers of my family who memorized it. So I memorized in the beginning about three parts and then after I completed the age of thirteen, I got married and became busy with the household and the children. After I had seven children, my husband died. They (the children) were all young so I took the time to raise them and educate them, and then after they grew up and got married, I had more time for myself. Therefore, the first thing I directed myself to focus upon was the Qur’aan.

Q2: "Tell us about your journey with the Noble Qur’aan."


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23 August 2010

The Ruling and Description of Ghusl

AUTHOR: Shaikh ‘Abdullaah bin Saalih Al-‘Ubaylaan
SOURCE: His book As-Salaat (pg. 23-25)
PRODUCED BY: Al-Ibaanah.com

As for what is related to Ghusl, which is washing the entire body with water, then the basic rule with regard to it is Allaah’s saying:

“And if you are in a state of sexual impurity (Janaabah), then purify yourselves (i.e. wash your entire bodies).” [Surah Al-Maa’idah: 6]

And Allaah’s saying: “O you who believe. Do not come near the prayer while you are in a drunken state, until you know what you are uttering (i.e. when you are not drunk), nor when you are in a state of sexual impurity (janaabah) – unless you are traveling on the road – until you make Ghusl (i.e. wash your entire body).” [Surah An-Nisaa: 43]

Ghusl is divided into that which is Waajib (obligatory) and that which is Mustahabb (recommended).

As for the obligatory Ghusl, then it is to be done after sexual intercourse, regardless of whether one ejaculated or not. A male is obligated to perform ghusl if just the head of his private organ enters (the female private organ), even if it is for one second. This is based on the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) who said: Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “When a man sits in between the four parts of a woman and enters into her (for intercourse), the ghusl becomes obligatory.” Reported by Al-Bukhaaree and Muslim. In Muslim’s report, there is the addition: “…even if he doesn’t ejaculate.” The women falls under the same ruling as the man in this regard.

Ghusl is also obligatory if an individual has any seminal fluid descend and can find traces of it on him/her. This is based on the hadeeth of Umm Salamah, who reported that Umm Sulaim, the wife of Abu Talha, asked Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), saying: “Allaah is not shy when it comes to the truth. So is it obligatory for a woman to perform ghusl if she has a wet dream (i.e. seminal fluid comes out)?” The Prophet (sallAllaahu 'alayhi wa sallam) responded: “Yes, if she sees the fluid.” This hadeeth is reported by Al-Bukhaaree and Muslim.

As for the Ghusl that is recommended (mustahabb), then what falls into it is the ghusl performed on the day of Jumu’ah, for it is strongly recommended except in the case where someone is giving off a bad odor, then as for this person, it is obligatory for him to perform ghusl based on the hadeeth of Abu Sa’eed Al-Khudree (radyAllaahu ‘anhu) in which Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “Performing ghusl on the day of Jumu’ah is a duty (waajib) on every person past the age of puberty.” Reported by Al-Bukhaaree and Muslim.

And it is also based on the hadeeth of Samurah bin Jundub (radyAllaahu ‘anhu) who said: Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said: “Whoever performs wudoo (ablution) on the Day of Jumu’ah, then he has done good with it. And whoever performs ghusl, then ghusl is better.” Reported by At-Tirmidhee, who graded it sound (hasan).

As for the description of Ghusl, then it can be performed in two manners:

The Partial Ghusl: which is when one washes his head and his entire body.

The Complete Ghusl: which is what has been reported in the hadeeth of ‘Aa’ishah (radyAllaahu ‘anhaa) in Al-Bukhaaree and Muslim, in which she said: “When Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) would perform ghusl due to Janaabah (sexual impurity), he would begin by washing his hands. Then he would pour water from his right hand to his left and wash his private parts with it (i.e. the left hand). Then he would perform wudoo (ablution). Then he would take water and place his (wet) fingers on the roots off his hair. Then he would pour three handfuls of water over his head. Then he would pour water all over the rest of his body. Then he would wash his feet.” This wording is from Muslim. The hadeeth is in Al-Bukhaaree and Muslim from the narration of Maymoonah, (radyAllaahu ‘anhaa).

So this means that: the Complete Ghusl is preceded by wudoo (ablution), however the washing of the feet is delayed till after the rest of the body is washed.

As for the Partial Ghusl, then there is no ablution that precedes it. Both these types of ghusl are valid.

A woman is not obligated to undo her hair (if it is bundled or braided) when performing ghusl, due to the hadeeth of Umm Salamah (radyAllaahu ‘anhaa) in Saheeh Muslim in which she said: “O Messenger of Allaah, I am a woman with much braids in my head. Should I undo them when performing ghusl, due to sexual impurity (Janaabah) and menses?” He (sallAllaahu 'alayhi wa sallam) responded: “No. It is sufficient for you to just pour three handfuls of water on your head.”
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22 August 2010

Ask the People of Knowledge If you do not know

With the Shaykh, the Faqîh Muhammad ibn Sâlih al-’Uthaymîn

Q.1 Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

A.1 Shaykh ibn al-’Uthaymîn - hafidhahullâh - replied:

“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.

Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil.

So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]

Q.2 What is the difference between a Scholar and a dâ’î?

A.2 “The difference between the Scholar and the dâ’î is clear. The dâ’î is one who strives to convey the message of the Sharî’ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring).

The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ’î. However, if the Scholar is not a dâ’î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because the Prophets - may Allâh’s peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu ’alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws.

As for the saying of some of the people that it is permissible to become a dâ’î without knowledge, then if they mean a dâ’î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ’î not having knowledge what to do da’wah with, nor having knowledge what to do daw’ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]

Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person’s du’â (supplication) is sometimes un-answered?

A.3 The honourable Shaykh answered by saying:

“All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise.

The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:-

Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered.

Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu ’alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]

So the Prophet sallallâhu ’alayhi wa sallam explained the unlikelihood that this person’s supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:-

One: Raising ones’ hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11]

Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.

Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication.

Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu ’alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of ’Arafah, boasting to the angels about those standing at ’Arafah; and says: They come to me dusty and disheveled from all directions.” [13]

However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu ’alayhi wa sallam remarked: “So how can it be answered!”

Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic.

Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu ’alayhi wa sallam said: “A servant’s prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]

Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?

A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:-

Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever).

Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18]

However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case.

If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20]

References

1. Related by al-Bukhârî (no.3461) from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-’Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-’Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-’Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya’lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma’ (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû’ Fatâwa war-Rasâ’il (no.155) of Shaykh Muhammad ibn Sâlih al-’Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ’ 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu ’anhu.
20. Majmû’ Fatâwâ war-Ras’âil (no.341).
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20 August 2010

The Creed of Ahl us Sunnah Wal Jam'ath


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16 August 2010

The Origins of Shirk

Author: Shaikh Naasir ud-Din al-Albaani
Source: Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid
Article ID : TAW010004 [24598]

From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah - the Most Blessed, the Most high:

"Mankind was one Ummah, then Allah sent prophets bringing good news and warnings." (Surah Baqarah 2:213)

Ibn 'Abbas - radiallaahu 'anhu - said:

"Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners"(1)

Ibn 'Urwah al-Hanbalee (d.837 H) said:

"This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers"(2)

I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly:His (the prophet (sallallaahu `alaihi wasallam) ) saying that he related from his Lord (Allah) : "I created all my servants upon the true Religion (upon Tawheed, fre from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority."(3)

Secondly:His (the prophet (sallallaahu `alaihi wasallam) ) saying: " Every child is born upon the Fitrah(4) but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them."

Abu Hurayrah said: Recite if you wish: "Allah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah."(Surah ar-Rum 30:30)(5)

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed)

Concerning the saying of Allah - the most perfect - about the people of Nooh:

"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr."
(Surah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah - the most high - and he whispered to them that this is what their forefathers used to do!!!


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12 August 2010

Is it permissible for a woman to forbid the evil upon a man when she is in the street?

Question:

Is it permissible for a woman to forbid the evil upon a man when she is in the street?
هل يجوز للمرأة أن تنكر منكرا على رجل وهي في الطريق
Answer:

If there are no men found forbidding the evil then she does so, she says "fear Allaah O muslim and leave this off" and she is veiled and modest, because Allaah most high says The believers, men and women, are Auliyaa (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islaam has forbidden. {Soorah (9) Ayah(71)}. So the believing men and believing women both of them enjoin the good and forbid the evil, so if there is no one found forbidding that evil then she forbids it upon him while she is modest and she intends by that, the face of Allah Azza wa Jal , by the permission of Allsah she has enjoined the good and forbade the evil. I fear from some women that they will take from this ayah and other than it and they will go out veiled and give lectures and seminars and mix with the men under the pretext of forbidding the evil! So this is not permissible and they ascend the pulpit in the masjid and forbid the evil! Like how this female devil did in America!!!
إذا لم تجد رجالا ينكرونه فلتنكر ,تقول : اتّق الله يا مسلم واترك كذا ,وهي محتجبة ومحتشمة لأنّ الله تعالى يقول :( والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر) . فالمؤمن والمؤمنة كلاهما يأمران بالمعروف وينهيان عن المنكر ,فإذا لم تجد من ينكر هذا المنكر فلتنكر عليه وهي محتشمة وتقصد بذلك وجه الله عزّ وجلّ ؛إن شاء الله أنها أمرت بالمعروف ونهت عن المنكر. أخشى من بعض النساء أنّها تأخذ من هذه الآية وغيرها وتذهب متبجحة وتلقي المحاضرات والندوات وتخالط الرجال بحجة النهي عن المنكر ! فهذا لا يجوز ,وقد تصعد على المنبر في المسجد وتنكر المنكر! كما فعلت هذه الشيطانة في أمريكا !!!
Shaykh Rabee` bin Haadee
Translated by Muhammad Elmi
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11 August 2010

Ibnul-Qayyim - A Brief Biography


A short biography showing the tremendous virtue and status, of the great Scholar of Islaam, the psychologist of Ahlus-Sunnah, Imaam Ibnul-Qayyim al-Jawziyyah.


And if there were no virtues of Shaykh Taqiyyud-Deen [Ibn Taymiyyah], except for his famous student Shaykh Shamsud-Deen Ibnul-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his [i.e. Ibn Taymiyyah's] great position.


He is the Imaam, the haafidh (preserver of hadeeth), the Scholar of tafseer (Qur‘aanic exegesis), usool (fundamentals of jurisprudence and law) and Fiqh (jurisprudence), Aboo ’Abdullaah Shamsud-Deen Muhammad Ibn Abee Bakr - better known as Ibn Qayyim al-Jawziyyah (or Ibnul-Qayyim).



HIS BIRTH AND EDUCATION:


He was born into a noble and knowledgeable family on the seventth of Safar in the year 691H in the village of Zar‘, near Damascus, Syria. From an early age he set about acquiring knowledge of the Islaamic sciences from the Scholars of his time. Describing his desire for knowledge, al-Haafidh Ibn Rajab said in Dhayl Tabaqaatul-Hanaabilah (4/449): “He had an intense love for knowledge and for books, publications and writings.” Likewise, Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/235): “He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the Salaf (Pious Predecessors) and of the khalaf (those who came after the Salaf).”



HIS TEACHERS AND SHAYKHS:


They include Shihaab an-Naablusee and Qaadee Taqiyyud-Deen Ibn Sulaymaan, from whom he studied hadeeth; Shaykh Safiyyud-Deen al-Hindee and Shaykh Ismaa’eel Ibn Muhammad al-Harraanee, from whom he studied fiqh and usool; and also his father; from whom he learnt faraa‘id (laws of inheritance). However, the most notable of his shaykhs was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years. Al-Haafidh Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/234): “He attained great proficiency in many branches of knowledge; particularly knowledge of tafseer, hadeeth, and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge.”



HIS MANNERS AND WORSHIP:




Many of his students and contemporaries have borne witness to his excellent character and his manners of worship. Al-Haafidh Ibn Rajab said about him in Dhayl Tabaqaatul- Hanaabilah (4/450): “He - rahimahullaah - was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his Salaah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allaah) and had an intense love for Allaah. He also had a deep love for turning to Allaah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters.”

Ibn Katheer - rahimahullaah - said in al-Bidaayah (14/234): “He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a greater worshipper than him. His Salaah (Prayer) used to be very lengthy, with prolonged rukoo’ (bowing) and sujood (prostrations). His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May Allaah bestow His Mercy upon him.”



HIS STUDENTS AND WORKS:



Amongst his most prominent students were: Ibn Katheer (d.774H), adh-Dhahabee (d.748H), Ibn Rajab (d.751H) and Ibn ’Abdul-Haadee (d.744H), as well as two of his sons, Ibraaheem and Sharafud-Deen ’Abdullaah. Imaam Ibnul-Qayyim - rahimahullaah - authored over sixty works. His books and writings are characterized by their touching address to the heart and soul, as well as their accuracy, precision, strength of argument and depth of research. His writings include: I’laamul-Muwaqqi’een, Turuqul-Hukmiyyah, Ighaathatul-Lahfaan, Tuhfatul-Mawlood, Ahkaam Ahlul-Dhimmah and al-Faroosiyyah, all in the field of fiqh and usool. In the field of hadeeth and seerah (biography) they include: Tahdheeb Sunan Abee Daawood, al-Manaarul-Muneef and Zaadul-Ma’aad. In the field of ’aqeedah (beliefs): Ijtimaa’: al-Juyyooshul-lslaamiyyah, as-Sawaa’iqul-Mursalah, Shifaa‘ul-’Aleel, Hadyal-Arwaah, al-Kaafiyatush-Shaafiyah and Kitaabur-Rooh. In the field of akhlaaq (morals) and tazkiyah (purification): Madaarijus-Saalikeen (a commentary on Manaazilus-Saa‘ireen), ad-Daa‘ wad-Dawaa‘: al-Jawaabul-Kaafee, al-Waabilus-Sayyib, al-Fawaa‘id, Risaalatut-Tabookiyyah, and ’Uddatus-Saabireen. Other books include: at-Tibyaan fee Aqsaamil-Qur‘aan, Badaa‘i’ul-Fawaa‘id, Jalaa‘ul-Afhaam and Miftaah Daarus-Sa’aadah.



STATEMENTS OF THE SCHOLARS ABOUT HIM:



Testaments about his comprehensive knowledge and firm adherence to the way of the Salaf (Pious Predecessors) have been given by a number of Scholars; from them are:



[1]: Al-Haafidh Ibn Rajab, who said in Dhayl Tabaqaatul-Hanaabilah (4/448): “He had deep knowledge concerning tafseer and usoolud-deen (fundamentals of the Religion), reaching the highest degree concerning them both. Similar was the case in the field of hadeeth, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usool (principles), as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about kalaam (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of tasawwuf (sufism).”



[2]: Al-Haafidh Ibn Hajar, who said about him in ad-Durarul-Kaaminah (4/21): “He possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf.” Ibn Hajar - rahimahullaah - also said, in his commendation to ar-Raddul-Waafir (p. 68): “And if there were no virtues of Shaykh Taqiyyud-Deen (Ibn Taymiyyah), except for his famous student Shaykh Shamsud-Deen Ibnul-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his (i.e. Ibn Taymiyyah’s) great position.”



[3]: Ibn Naasir ad-Dimishqee said about him in ar-Raddul-Waafir (p. 68): “He possessed knowledge of the (Islaamic) sciences, especially knowledge of tafseer and usool. He also said: Aboo Bakr Muhammad Ibnul-Muhib said, as found in his letter: I said in front of our Shaykh al-Mizzee: Is Ibnul-Qayyim at the same level as Ibn Khuzaymah: So he replied: He is in this time, what Ibn Khuzaymah was in his time.”



[4]: As-Suyootee said in Baghiyyatul-Wi’aat (1/62): “His books had no equal and he strove and traversed the path of the great Imaams in [the field of] tafseer, hadeeth, usool (fundamentals), furoo’ (branches) and the Arabic language.”



[5]: Mullaa ’Alee al-Qaaree, who said in al-Mirqaat (8/251): “It will be clear to whoever aspires to read the explanation of Manaazilus-Saa‘ireen, that they [i.e. both Ibn Taymiyyah and Ibnul-Qayyim] are from the kibaar (great ones) of Ahlus-Sunnah wal-Jamaa’ah, and from the awliyaa‘ of this Ummah.”



HIS DEATH:



Imaam Ibnul-Qayyim passed away at the age of sixty, on the 13th night of Rajab, 751H. May Allaah shower His Mercy upon him.
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10 August 2010

Does emission of wind from a woman’s front passage invalidate Wudu’?

Q: Does emission of wind from a woman’s front passage invalidate Wudu’? A woman passes wind from her front passage when she bows and prostrates herself during Salah (prayer). This happens especially when she prostrates, and when she assumes the sitting position between the two Sajdahs (prostrations) to recite Tashahhud (a recitation in the sitting position in the second/last unit of Prayer) and all those surrounding her hear the sound. Does this invalidate the Salah offered by that woman? Sometimes, the wind she passes is so faint and cannot be heard, does this invalidates both Wudu’ and Salah?


A: All praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family, and Companions.
Passing wind from the front passage does not invalidate Wudu’.May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

( Part No : 5,Page No:260)
Permanent Committee for Scholarly Research and Ifta
The Chairman :`Abdul-`Aziz ibn `Abdullah ibn Baz
Deputy Chairman :`Abdul-Razzaq `Afify
Member :`Abdullah ibn Qa`ud
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09 August 2010

O Seekers of Knowledge

Indeed all praise is for We praise Him, seek His aid and seek His forgiveness. We seek refuge in from the evils of our own souls and from our evil actions. He whom Allâh guides, then none can misguide him; and he whom Allâh misguides, then none can guide him. I bear witness that none has the right to be worshipped except Allâh alone, having no partner; and I bear witness that Muhammad sallallahu ’alayhi wa sallâm is His Slave and Messenger.

“O you who believe! Have taqwâ (fear) of Allâh as you should have of Him and do not die except as Muslims.” [1]

“O mankind! Have (fear) of your Lord, who created you from a single person and from him, He created his wife and from them both He created many men and women; and have taqwâ of Allâh through whom you demand your mutual rights and do not cut relations of the wombs. Indeed, Allâh is ever an All­Watcher over you.” [2]

“O you who believe! Have taqwâ of Allâh and always speak the truth. He will direct you to do righteous and correct actions and forgive you your sins. Whosoever obeys Allâh and His Messenger has indeed attained a great achievement.” [3]

To proceed:

The tâbi’î, Talq ibn Habîb - rahimahullâh - said: “Taqwâ is acting in obedience to Allâh hoping in His mercy, upon a light from Him; and taqwâ is leaving acts of disobedience to Allâh out of fear of Him, upon a light from Him.”

Characteristics of the Seekers

Imâm al­Âjurrî (d.360H) [5] - rahimahullâh - said:

“The seeker of knowledge should know that - the Mighty and Majestic - has made the worship of obligatory upon Him; and that this worship is not possible except with knowledge, the seeking has also been made obligatory upon him. He should also realise that ignorance is not befitting for a Believer. He should seek knowledge in order to dispel ignorance from himself, and to worship - the Mighty and Majestic - as Allâh has commanded; not as he desires to worship Him. So the seeker of knowledge should strive hard in this quest, be sincere in this striving and should not become amazed with himself. Rather, he should that this is a favour from Allâh upon him, since it was Allâh who gave him the ability to acquire such knowledge, by which he is able to fulfil his obligations and keep away from that which is forbidden.” [6]

Knowledge with Action

Al­Khatîb al-Baghdâdî [7] - rahimahullâh- said:

“I advise you - O seeker of knowledge - to make the intention pure and sincere and strive to make the soul act upon what this knowledge demands. Since knowledge is a tree and actions are its fruits and the one who does not act upon his knowledge is not counted as being a Scholar. It has been said: Knowledge is the father and actions are the offspring. Indeed, knowledge comes with actions; and riwâyah (narrating) comes with a dirâyah (investigating).

So do not feel satisfied with action as long as you are lacking in knowledge; and do not feel satisfied with knowledge when you falling short in action. Rather, combine them both - even if your share of the two is small. There is nothing worse than a Scholar whose knowledge the people abandon, due to the corruption of his ways, nor an ignorant person whose ignorance the people accept, because they look at his worship. So a little knowledge, along with a little action, will more likely save you in the end - when grants His Mercy bounteously and completely. However, as regards laziness, love of ease and leisure, preferring lowliness and repose, leaning towards relaxation - then the results of these traits are blameworthy and hateful.

And knowledge leads to action, just as action leads to being saved. So if the action is lesser than the knowledge, then knowledge is a burden upon the Scholar and we seek Allâh’s protection from knowledge which becomes a burden and produces lowliness, becoming a yoke on the neck of its owner.

Sahl ibn Muzâhim said:

The matter is tighter upon the Scholar than clenching the fist tightly, even though the ignorant one is not excused due to his ignorance. However, the Scholar receives a greater punishment if he abandons what he knows and does not act upon it.

So did the Salaf (the Pious Predecessors) of the past reach the high levels which they reached, except through sincerity of ’aqîdah (beliefs), righteous and correct actions and over­powering zuhd (abstinence) in all the attracting things of this world. And did the wise ones reach the great satisfaction, except by avoiding hastening to worldly things and being pleased with what was easy, and giving what was surplus from their needs to the poor and those who asked.

Is not the one who gathers books of knowledge just like the one
who gathers gold and silver? Is not the one who has an insatiable greed for them just like the one who is greedy about gold and silver? Is not the one who is a prisoner of the love of the former like the one who hoards the latter?

So just as wealth does not benefit except by spending it, then
likewise, knowledge does not benefit except by acting upon it and carrying out its obligations. So let a person examine himself and take advantage of his time, because the stopping is little, the riding beast near, the road is fearful; and going astray upon it is what is usual, the danger is great, the one who discerns has insight, - the Most High - is watching over and to Him is the return. “And whoever does an atoms weight of good shall see it, and whoever does an atoms weight of evil shall see it.” [8] ” [9]

Words of Wisdom

Ibn Masûd - radiallâhu ’anhu - said:
“Learn, learn! So when you learn, then act.” [10]

Az­Zuhrî (d.124H) - rahimahullâh - said:
“The people will not trust the actions of a person who acts without knowledge. And they will not be pleased with the saying of a Scholar who does not.” [11]

Sahl ibn ’Abdullâh (d.283) - rahimahullâh - said:
“All of mankind are drunk, except the Scholars. And all the Scholars are confused, except whoever acts according to his knowledge.”[12]

He - rahimahullâh - also said:
“Knowledge is one of the delights and pleasures of the world. So when it is acted upon, it becomes for the Hereafter.”[13]

Abû ’Abdullâh ar­Rûdhabârî said:
“Knowledge rests upon actions and actions rest upon sincerity, and sincerity for Allâh inherits understanding about Allâh - the Mighty and Majestic.”[14]

Habîb ibn ’Ubayd - rahimahullâh - said:
“Learn knowledge and understand and be benefited by it. Do not learn it for beautifying yourselves by it. Then it may happen - if you live long - that a person beautifies himself with knowledge, just as a man beautifies himself with clothes.”[15]

Al­Hasan al­Basrî (d.110H) - rahimahullâh - said:
“The concern of the Scholar is tending to the flock, whilst the concern of the foolish one is just to narrate.”[16]

Fudayl ibn ’Iyyad (d.187H) - rahimahullâh - said:
“The Scholar continues to be ignorant of what he has learnt, until he acts upon it. So when he acts upon it, he becomes knowledgeable.” [17]

Al­Hasan al­Basrî - rahimahullâh - said:
“Îmân (faith) is not outer decoration, nor mere hope. Rather it is what settles in the heart and what is affirmed by actions. Whoever spoke good, but did not act righteously, then Allâh throws it back upon his saying. Whoever spoke good and acted righteously, Allâh raises up the actions. This is because Allâh - the Most High - says:

“To Him ascend all goodly words, and righteous actions raise it.” ”[18]

References

1. Sûrah Âl-’Imrân 3:102
2. Sûrah an­Nisâ 4:1
3. Sûrah al­Ahzâb 33:70-71
4. Related by Ibn Abî Shaybah in Kitâbul­Îmân (no.99) and it was
declared Sahîh by Shaykh al­Albânî.
5. He is: the Scholar, the Imâm, the muhaddith, Muhammad ibn Husayn al-Âjurrî. Imâm adh­Dhahabî said: “He was one Scholars who firmly followed the Sunnah.’’ He died in the year 360H. For his biography refer to Târîkh Baghdâd (2/243) of al-Khatîb, Tadhkiratul-Huffâdh (3/936) of adh-Dhahabî and Tabaqâtush-Shâfi’iyyah (3/149) of as­Subki.
6. Akhlâqul-’Ulemma (p.43) of Imâm Al-Âjurrî
7. He is the Imâm, the Hâfidh, the Scholar of hadîth, fiqh and history, Abû Bakr ibn ’Alî ibn Thâbit better known as al­Khatîb al-Baghdâdî. Ibn Mâkawlâ said about him: “After ad­Dâraqutnî, no one entered Baghdâd the like of him.’’ For his biography refer to: Siyâr A’lâmun-Nubalâ (18/270) of adh-Dhahabî and Al-Bidâyah wan­Nihâyah (12/101-103) of Ibn Kathîr. He died in the year 463H may Allah have mercy upon him.
8. Sûrah az­Zalzalah 99:7-8
9. Iqtidâ’ul­’Ilmil­’Aml (pp. 13­16) of al­Khatîb al­Baghdâdî.
10. Iqtidâ’ul­’Ilmil­’Aml (no.10)
11. Iqtidâ’ul­’Ilmil­’Aml (no.13)
12. Iqtidâ’ul­’Ilmil­’Aml (no.21)
13. Iqtidâ’ul­’Ilmil­’Aml (no.23)
14. Iqtidâ’ul­’Ilmil­’Aml (no.30)
15. Iqtidâ’ul­’Ilmil­’Aml (no.35)
16. Iqtidâ’ul­’Ilmil­’Aml (no.39)
17. Iqtidâ’ul­’Ilmil­’Aml (no.43)
18. Iqtidâ’ul­’Ilmil­’Aml (no.56)

Al-Ibaanah Issue No.2

Rabî’ul-Awwal 1416H / August 1995
Al-Ibaanah Online Index
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07 August 2010

Abu Abdullaah `Ubaidullaah bin Muhammad bin Battah al-`Ukbaree al-Hanbalee


The Imaam, the Hadeeth Master (Haafidh), the Hanbalee Legal Jurist (Faqeeh), the devout worshipper and ascetic. He was born in the year 304H in Ukbaraa, a land close to Baghdaad, and died in the year 387H. His father was a Faqeeh and it was under his auspices that he began his studies and he often reports from him in his books. He was sent to Baghdaad to study hadeeth while still young, then he travelled to various lands such as Shaam, Basrah, Makkah and Thagur studying under a host of the leading scholars of his time and excelled in aqeedah, hadeeth and fiqh.

He heard from the likes of Abu al-Qaasim al-Baghawee, Abu Dharr al-Baaghandee, Abu Bakr bin Ziyaad an-Naisabooree, Ismaa`eel al-Warraaq, al-Qaadee al-Mahaamalee, Muhammad bin Mukhlid, Abu Taalib Ahmad bin Nasr al-Haafidh, Muhammad bin Ahmad bin Thaabit al-Ukbaree, Alee bin Abee al-Aqab, Ahmad bin Ubaid as-Saffaar, ibn Saa`id and others.


A group of the scholars narrated from him such as Abu al-Fath bin Abee al-Fawaaris, Abu Nu`aym al-Asbahaanee, Ubaidullaah al-Azharee, Abdul-Azeez al-Azjee, and Abu Ishaaq al-Barmakee, Abu Muhammad al-Jawharee, Muhammad bin Ahmad bin Eesaa as-Sa`see and others. He has been praised by more than one Imaam and was famous for enjoining the good and forbidding the evil. [Ibn Katheer, ‘al-Bidaayah wa an-Nihaayah’ (11/368-369); ibn Hajr, ‘Lisaan al-Meezaan’ (4/133+); adh-Dhahabee, ‘Siyar’ (16/529-533)]


Al-Khateeb al-Baghdaadee said: Abu Haamid ad-Dawlee narrated to me that when ibn Battah returned from his travels he confined himself to his house for fourty years [only rarely going out]. He was not seen in the market place and neither was he seen breaking fast except on the day of Eed. He used to enjoin the good and not a single bad narration [concerning people] would reach him except that he put it in a better light." [Ibid and al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]


Abdul-Waahid bin Alee al-Ukbaree said, "I have not seen any of the scholars from the Ashaabul Hadeeth or other than them having a better disposition and mannerism than ibn Battah" [al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]


Ahmad bin Muhammad al-Ateeqee said, "Ibn Battah was a righteous Shaykh, one whose supplications were answered." [Ibn al-Jawzee, ‘al-Muntadhim’ (7/194)]


Abu al-Fath al-Qawwaas said: I mentioned the knowledge and ascetism of ibn Battah to Abu Sa`eed al-Ismaa`eelee and so he went to him. When he returned he commented, "his [knowledge and ascetism] is beyond description." [Al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134)]


Abu Mas`ud Ahmad bin Muhammad al-Bajlee, the Haafidh said, "I have loved the Hanbalees since the day I saw Abu Abdullaah bin Battah." [Ibn Abee Ya`laa, ‘Tabaqaatul Hanaabilaa’ (2/145)]


Ibn al-Amaad said, "the great Imaam, the Haafidh, ibn Battah, the Hanbalee Faqeeh and righteous servant." [Ibn al-Amaad, ‘Shadharaat adh-Dhahab’ (3/122)]


However in the field of hadeeth he has been criticised for his lack of precision although in and of himself he is regarded to be truthful (sadooq). It is important to note that the scholars of hadeeth have cleared him of the possibility of fabricating. [Adh-Dhahabee, ‘al-Mughnee fee ad-Du`afaa’ (2/417), ‘al-Uluw’ (2/417), ‘Siyar’ (16/529-533); as-Suyutee, ‘al-Laa`ee’ (1/85) and others; a defense of him against a number of criticisms levelled against him can be found in ibn al-Jawzee, ‘al-Muntadhim’ (7/194+) and al-Mu`allamee, ‘at-Tankeel’ (pp. 561-571)]


At this point it is necessary to mention that the People of Innovation have capitalised on a statement concerning this great Imaam made by al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him. Using this statement they have attempted to declare this Imaam a fabricator and liar, may Allaah forgive them and us.


Ibn Hajr in his notice of ibn Battah begins by declaring him an Imaam and then proceeds to criticise him for his lack of precision in narration. He quotes the words of al-Ateeqee about him that "despite his lack of precision [in narrating] he was an Imaam in the Sunnah and an Imaam in fiqh, possessor of miraculous events and one whose supplications were answered, may Allaah be pleased with him."


He then proceeds to mention a munkar narration concerning the Attributes of Allaah and after identifying ibn Battah as being the source of this narration [although his being the culprit is differed over by the Scholars of Hadeeth], ibn Hajr comments, "and I do not know what I should say about ibn Battah after this."


It should be noted here that if ibn Hajr thought ibn Battah to be a liar or fabricator it would been necessary for him to mention this clearly, for the likes of this Haafidh could not possibly remain silent on such an issue.


Furthermore, as-Suyutee may Allaah have mercy upon him, further clarifies ibn Hajr’s position on him. He says, after quoting the above mentioned words of ibn Hajr, "I saw in the handwriting of ibn Hajr in his notes to ‘Mukhtasar al-Mawdoo`aat’ of ibn Darbaas [concerning this hadeeth], "…this baatil addition that occurs at the end of it is not present here and so it is clear that it occurs due to the poor memory of ibn Battah."


So in this narration ibn Hajr explicitly clears ibn Battah of intentional fabrication and hence his stance on him falls in line with the majority of Hadeeth Masters. Allaah knows best.


[ibn Hajr al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134); as-Suyutee, ‘al-Laa`ee al-Masnoo`ah’ (1/75)]



His books concerning Aqeedah that have been published are ‘al-Ibaanah al-Kubraa’ in seven volumes with the tahqeeq of Yusuf bin Abdullaah al-Waabil and ‘ash-Sharh wal-Ibaanah’ with the tahqeeq of Dr. Ridaa Nu`saan. May Allaah have mercy upon him.
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06 August 2010

Shaykh Muhammad Naasiruddeen al-Albaanee


He was born in the city of Ashkodera, then the capital of Albania in the year 1332 A.H./1914 C.E. into a poor family. His father al-Haaj Nooh Najjaatee al-Albaanee had completed Sharee'ah studies in Istanbul and returned a scholar to Albania. After Albania was taken over by atheism the family made Hijrah to Damascus. In Damascus Shaykh al-Albaanee completed his initial education and was then taught the Qur.aan, Tajweed, sciences of Arabic language, fiqh of the Hanafee madhab and further branches of the Deen by various Shaykhs and friends of his father.

He also learnt from his father the art of clock and watch repair - and became highly skilled in that and famous for it and derived his earnings through it. He began to specialise in the field of Hadeeth and its related sciences by the age of 20 - being influenced by articles in 'al-Manaar' magazine.

He began to work in this field by transcribing al-Haafiz al-Iraaqee's monumental "al­Mughnee 'an-hamlil-Asfaar fil-Asfaar fee takhreej maa fil-lhyaa minal-Akhbaar" and adding notes to it.

He delved further into the field of Hadeeth and its various sciences despite discourage­ment from his father. Furthermore, the books he needed were not to be found in his father's library which was composed mainly of various works of Hanafee Fiqh - and since he could not afford many of the books he required he would borrow them from the famous library of Damascus - "al-Maktabah adth-Dthaahiriyyah" or sometimes from book sellers.

He became engrossed with the science of Hadeeth to the extent that he would sometimes close up his shop and remain in the library for up to twelve hours - breaking off his work only for prayer - he would not even leave to eat, but would take two light snacks with him.

Eventually the library authorities granted him a special room to himself for his study and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Ishaa. During this time he produced many useful works - many of which are still waiting to be printed.

The Shaykh faced much opposition in his efforts to promote Tawheed and the Sunnah but he bore this with patient perseverance. He was encouraged by some of the noble Shaykhs of Damascus who urged him to continue, amongst them Shaykh Bahjatul Bayjaar, Shaykh 'Abdul-Fattaah -the imam, and Towfeeq al-Barzah-rahimahumullaah.

After some time he started giving two weekly classes attended by students of knowledge and university teachers - in which he taught various books of 'Aqeedah, Fiqh, Usool and Hadeeth sciences.

He also began organised monthly journeys for Da'wah to the various cities of Syria and then Jordan.

After a number of his works appeared in print the Shaykh was chosen to teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years from 1381 to 1383H where he was also a member of the University board.

After this he returned to his former studies and work in "al-Maktabah adth-Dthaahiriyyah" leaving his shop in the hands of one of his brothers.

He visited various countries for Da'wah and lectures - amongst them Qatar, Egypt, Kuwait, the Emirates, Spain and England. He was forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the Emirates, then again to 'Ammaan, Jordan. His works - mainly in the field of Hadeeth and its sciences number over 100.

His students are many and include many Shaykhs of the present day amongst them:
Shaykh Hamdee 'Abdul-Majeed, Shaykh Muhammad 'Eed 'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Shaykh Muhammad lbraheem Shaqrah, Shaykh Muqbil ibn Haadee al-Waadi'ee, Shaykh 'Alee Khushshaan, Shaykh Muhammad Jameel Zaynoo, Shaykh 'Abdur-Rahmaan Abdus-Samad, Shaykh 'Alee Hasan 'Abdul-Hameed al-Halabee, Shaykh Saleem al-Hilaalee.

The Shaykh passed away on Saturday 22 Jumaadaa ath-Thaaniyah 1420 A.H. / 2 October 1999 C.E. He was 87 years of age. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.

..........
JEWELS OF GUIDANCE
Muhammad Naasiruddeen al-Albaanee

"...waking them up for Salaatul-Fajr"

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) Shaykh Husayn al-‘Awaa.ishah narrated:
"The Shaykh himself used to pass by the houses of his students in his car waking them up for Salaatul-Fajr."
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 38


"...all that mattered to me was (saving) time!"

The Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) narrated:
“I bought a piece of land because it was cheap, and then began building a house and a shop (on it). As it was, the distance between my house to the Zaahiriyyah library which I used to frequent became further. (At the time), I used to work on a watch or two before the library opened its doors (in the morning).
I (then) bought a bicycle to ride, and it was the first time the people of Damascus saw such a sight, that a shaykh wearing a turban was riding a bicycle!; as a result they were very surprised. (At the time), there was a magazine run by a Christian entitled: ((al-Mudh-hik al-Mubkee)) and it mentioned this ("amazing") sight, and I was none too concerned by these small issues, since all that mattered to me was (saving) time!”
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 24

Used to continuously pray 2 rak'ahs until the imaam ascended the pulpit...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by Sameer ibn Ameen az-Zuhayree:
"Whenever he entered the masjid on the day of Jumu'ah, he would pray 2 rak'ahs (naafilah) and continue to do so until the imaam ascended the pulpit."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 39

Never knew him to leave off fasting on Mondays and Thursdays...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by Sameer ibn Ameen az-Zuhayree:
"From the day I knew him, he was never known to leave off fasting on Mondays and Thursdays - throughout the entire year, unless he was travelling or ill (and this was the case even before I knew him)."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 39

May Allaah beautify you with that which he has beautified the man...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), and how much importance he placed on enjoining the good and forbidding the evil, it has been narrated by Sameer ibn Ameen az-Zuhayree:
"I was with him once while he was ill (hospitalised) when one of the doctors (who was clean-shaven) entered (the room).
After giving the Shaykh his medication he hastened to leave, saying:
"Pray for me O Shaykh".
So the Shaykh (rahima-hullaah) said:
"May Allaah beautify you with that which he has beautified the man"."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 30
..........
translators note: It is understood that the Shaykh's supplication implied the seeking of Allaah's Guidance for this man to keep a beard (which is obligatory), wAllaahu A'lam.

al-Hamdu Lillaah, indeed the Shaykh has memorised a hundred thousand hadeeth...

Shaykh 'Asheesh narrates an incident when the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) was explaining the different scholarly levels of hadeeth, and Shaykh al-Albaanee went on to say:
"al-Haafidth is one who has memorised a hundred thousand hadeeth along with their chains of narration and the text (of each hadeeth)."
So Shaykh 'Asheesh responds:
"Is it possible for me to be satisfied in the knowledge that our Shaykh has memorised a hundred thousand hadeeth?"
Shaykh al-Albaanee said:
"This does not concern you."
Shaykh 'Asheesh said:
"Rather, it is from that which does concern me."
Shaykh al-Albaanee said:
"…does not concern you."
Shaykh 'Asheesh said:
"So is it possible for me to say that our Shaykh is a haafidth?"
So Shaykh al-Albaanee became quiet.
Shaykh 'Asheesh said:
"So is it possible for me to take your silence as an answer?"
Shaykh al-Albaanee said:
"Have I not told you that this does not concern you?"
Shaykh 'Asheesh said:
"Yes. This is from that which does concern me. Is it possible for me to interpret (your) lack of response as an answer?"
So the Shaykh became quiet.
And Shaykh 'Asheesh repeated his question to him a number of times.
Shaykh al-Albaanee recited:
"{And whatever you have of the blessings, then it is from Allaah}."
And Shaykh 'Asheesh quickly said:
"Can I interpret this as an answer?"
Shaykh al-Albaanee said:
"It is for you to interpret it as an answer and it is for you to interpret it as whatever you wish."
Shaykh 'Asheesh narrates:
"So I happily proclaimed: "Allaahu Akbar", and jubilantly exclaimed: "Laa ilaaha ill-Allaah", and said:
"al-Hamdu Lillaah, indeed the Shaykh has memorised a hundred thousand hadeeth."
So our Shaykh laughed; It was as if he confirmed what I was saying."
Shaykh 'Asheesh further narrates:
"From his responses from the beginning to the end there never was a clear answer from the Shaykh, so this does not imply anything except his extreme humility."
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 40

Are you Shaykh al-Albaanee?

Once the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), whilst sitting in his car, was approached by a man who asked:
"Are you Shaykh al-Albaanee?"
At this, the Shaykh was reduced to tears, and when he was asked as to the reason for him crying, he replied:
"It is befitting for a person to strive hard with himself and not to feel proud as a result of the people's statements (praises)".
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 40

The Shaykh bequeathed his entire library to the Islaamic University of Madeenah...

In his will, the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), mentioned the following:
"And I bequeath my library - all of it, whether it be (in) printed (form) or photo-copy or manuscript (form); in my hand writing or the hand writing of other than mine - to the library of al-Jaami'ah al-Islaamiyyah (Islaamic University) in al-Madeenah al-Munawwarah. Because I have fond memories of it (the University), in calling to the Book (of Allaah) and the Sunnah, upon the manhaj of the Pious Predecessors in the days when I was a teacher there."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 78

A sister from Algeria calls the Shaykh about a dream...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated:
Once a sister from Algeria called the Shaykh and said: "O Shaykh! I have news!"
The Shaykh said: "I hope Allaah has blessed you with good news".
She said: "One of the sisters had a dream, and I shall narrate it to you".
The Shaykh said: "I hope she saw (something) good".
She said: "O Shaykh! is this confirmed, that someone comes and narrates a dream to you and you say: "I hope you saw (something) good and (hopefully) it is good"? Is this confirmed from the Sunnah?".
The Shaykh said: "No. This is not confirmed, however, there is no harm in using this (term) sometimes".
She said: "This sister saw herself on a balcony which overlooked a path. And upon this path she saw the Messenger (sal-Allaahu `alayhe wa sallam) by his (known) description. Then she saw me standing infront of the Messenger (sal-Allaahu `alayhe wa sallam) and saw the Messenger (sal-Allaahu `alayhe wa sallam) smiling at me, and I was smiling at him.
Then I called her, and said to her: "Come down. Come down with us."
So when she came down she asked me: "Who are you looking at?"
So I said: "Look at the one who looked at me", and she saw the Messenger (sal-Allaahu `alayhe wa sallam), then the Messenger (sal-Allaahu `alayhe wa sallam) smiled, and proceeded along the path.
We then walked together along the (same) path (the sister and I) and whilst we were walking we saw a Shaykh upon the (same) path, so we extended our greetings to him, we said: "as-Salaamu 'alaykum".
So he replied to us: "wa 'alaykum as-Salaam wa Rahmatullaahe wa Barakaatuhu."
Then this Shaykh asked us: "Did you see the Messenger (sal-Allaahu `alayhe wa sallam)?"
We said: "Yes, we saw him."
So this sister asked me: "Who is this Shaykh?"
So I said to her: "This is Shaykh al-Albaanee."." [end of dream]
The sister who had called the Shaykh, then said: "I ask Allaah to make this good news for you O Shaykh, and I wished to inform you O Shaykh, so hopefully it is good news, inshaa.-Allaah, that you are upon the way of the Sunnah, inshaa.-Allaah Ta'aala. So what do you say O Shaykh?"
Here, the Shaykh did not say a thing, rather, tears began pouring down (his face) and he cried profusely. He then asked those of the brothers who were in his gathering to leave.
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 40

The Shaykh grieves upon hearing about the death of Shaykh Ibn Baaz...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by his prolific student, the Shaykh - 'Alee ibn Hasan al-Halabee al-Atharee (hafitha-hullaah) when he informed Shaykh al-Albaanee (rahima-hullaah) of the death of Shaykh Ibn Baaz (rahima-hullaah):
And on the same day (as the death of Shaykh Ibn Baaz(rahima-hullaah)) I met our Shaykh and teacher the 'Allaamah, the Muhaddith - Abu 'Abdir-Rahmaan Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), may Allaah restore his health and prolong his stay and extend his time; And I informed him the news of the death of the noble Shaykh 'Abdul-'Azeez ibn Baaz. May Allaah increase his favours upon him - I did not see him (the Shaykh), except that his eyes began to shed tears and he sighed deeply and then said:
((innaa lillaahe wa innaa ilayhe raaji'oon; Allaahumma ajurnee fee museebatee wakhlifnee kayran minhaa...));
(To Allaah we belong and unto Him is our return. O Allaah, recompense me for my affliction and replace it for me with something better)
- [as per the hadeeth in Volume 2, Page 632 of Saheeh Muslim regarding when one is informed of the death of another Muslim].
Mulhaq al-Asaalah fee wafaat mujaddid al-qarn wa muhaddith al-'asr, 25 Jumaadaa al-Aakhir 1420 - Page 3
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04 August 2010

Clarification of Doubts Concerning the Life of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab


A response to the Soofee lies claiming that Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) had a connection to the British and that he was responsible for the downfall of the Ottoman Khilaafah.

And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don't order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).


Some of the enemies of the Salafee Da‘wah have claimed that Shaykh Muhammad Ibn ‘Abdul-Wahhaab broke away from the Ottoman Caliphate, and thus departed from majority in disobedience.


Ibn Afaaliq describes the tawheed of the followers of the Salafee Da‘wah as such:


"As for their tawheed, then it includes going against Muslims…and this is disbelief and not tawheed ."

Addressing them, ‘Umar al-Mahjoob said:


"…and you have fallen into disobedience."


Ibn ‘Aabideen in his commentary described the followers of this da‘wah as Khawaarij, and that was under the chapter of " The wrong-doers (al-Bughaat)", and they are the ones who go against the obedience of the Imaam without a true (proof). [1]

Dahlaan claims that the followers of Shaykh Muhammad Ibn ‘Abdul-Wahhaab:

"…have departed the majority." [2]


Az-Zahaawee as well, claims that they are notorious for:

"…deserting the obedience of Ameerul-Mu’mineen".


Many of the enemies of the da‘wah described the Shaykh and his followers as Khawaarij, because one of the attributes of Khawaarij is that they go against the Imaam of Muslims, and they become disobedient as soon as they observe some sins of this Imaam that are far below Major Disbelief.


And this is illustrated with what al-Amlee claims. He says:


"The Khawaarij have made the fighting of the Kings of Muslims and going against them permissible… So did the Wahhaabiyyah."

The author of the book "A summary of the History of Arabs" includes a chapter in his book titled "The Uprising of the Wahhaabiyyah against the obedience".


‘Abdul-Qadeem claim that the upcoming of Wahhaabism was one of the reasons behind the fall of the Caliphate, he says:

"The Wahhaabiyyah founded a state within the Islaamic State under the leadership if Muhammad Ibn Sa‘ood and then his son ‘Abdul-‘Azeez. England supported them with weapons and money, and based on ideology they have thrust forward to conquer Islaamic lands that were under the control of the Sultaan, in other words they have raised the sword in the face of the Caliph and killed the Islaamic Army, the army of Ameerul-Mu’mineen (Leader of the Faithful) by means of instigation and support from the English."


And before starting to answer the claim of Shaykh Muhammad Ibn ‘Abdul-Wahhaab’s revolt against the Caliph, it is appropriate to mention what the Shaykh believed of the creed that necessitates the obedience to the Imaam of Muslims, regardless of whether they are dutiful or wrong-doers, unless they order a disobedience of Allaah, for obedience (to them) is only for things that are good.


The Shaykh says in his letter to the people of Qaseem:

"And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don't order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam)."


He also says:

"The third source: To make our gathering complete we have to listen to and obey those who rule us, even if it was an Abyssinian slave, and Allaah has explained this to us fully in various forms of explanations, legislative and destined, and then this foundation became to be unknown to a lot of those who claim to have knowledge, never mind practicing it."

In answering such claims, an integral question needs to be answered: Was Najd, the home of this movement, under the control of the Ottoman Khilaafah?


Dr. Saalih al-‘Ubood answers:

" In general, Najd did not witness the sovereignty of the Ottomans, for their power did not reach it, nor their governors, nor at any time preceding the lifetime of Shaykh Muhammad Ibn ‘Abdul-Wahhaab did a Turkish flag rise in it. What proves this reality is reading through the managerial divisions of the Ottomans. A treatise by Yameen ‘Alee Afandee (who was the treasurer of the Haqqaanee book in the year (1018H), corresponding to 1609) titled "The laws of the Ottoman/ the contents of the book of Deewaan", reveals that starting with the eleventh Hijree century, the Ottoman Khilaafah split into thirty two distinct divisions (iyala), fourteen of each are Arabic, and Najd is not included in those, except for al-Ihsaa, if we were to consider it to be part of Najd.."


Dr. ‘Abdullaah al-‘Uthaymeen says:

"Prior to the upcoming of the call of Shaykh Muhammad Ibn ‘Abdul-Wahhaab, Najd was not under the direct dominion of Ottomans, nor did it witness any sovereignty from within. Banee Jabr, Banee Khaalid, and the Shareefs were not sovereign, and civil strife between the tribes of Najd was the norm."


Dr. Aajil al-Nashmee says:

"The Khilaafah did not pay attention to Najd and the neighbouring territories. This policy may be attributed to the vastness of Najd, on one side, and on the other side the presence of the tribal fragmentation."


What proves that the position of the Shaykh was fine, and that the Shaykh did not hesitate as to the fact that his movement is not related to the Khilaafah is the letter sent to Faadil al-Mazeed, the ruler of the Syrian desert:


" This thing that they have disapproved of me, that they hated me for and created enmity between me and them for; if they ask any scholar in Syria or Yemen and others, they will say this is the truth and it is the religion of Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). However, I cannot make it public in my area because the state does not approve of it, and Ibn ‘Abdul-Wahhaab managed to because the ruler in his area did not disapprove of it, rather when he knew the truth he followed it."


As for "Zuloom's" claim that the movement of the Shaykh was one of the reasons behind the fall of the Khilaafah, and that the English helped the Wahhaabees to achieve this cause, then Muhammad Mahdee al-Istanboolee answers this flat allegation:


"It was incumbent on this author to support his view with proofs, and in the past the poet said: If the allegations were not based on their proofs/with texts, then it is a proof of foolishness.


To the contrary, History reveals that those English were opposed to this movement from the beginning, fearing a re-awakening of the Islaamic World."


Al-Istanboolee also says:

"It is strange, both amusing and saddening, that this author accuses the movement of the Shaykh of being one of the causes behind the fall of the Ottoman Khilaafah. It is needless to say that this movement was founded in the year 1811, and the Khilaafah was destroyed in the year 1922."

And what proves that the English were against the Wahhaabee movement is that they have sent Captain Forster Saddler to congratulate Ibraaheem Pasha on the victory he gained over the Wahhaabiyyah- referring to the war in Dar‘iyyah-, and to confirm also how inclined he is to cooperate with the British Act against the Wahhaabee piracy in the Arabian Gulf (The most aggressive attacks/ kidnapping of the Royal British vessels that roamed in the Gulf and the Indian Ocean carrying the treasures of India to the empress was carried by well known Wahhaabee centres on the Gulf coast- which until as recent as the fifties was referred to on international maps as the pirates coast- such as Sharjah and Raasul-Khaymah.)


Moreover this letter stated clearly the intention of the British government to create an agreement with Ibraaheem Pasha with the goal of annihilating the Wahhaabee control.


Shaykh Muhammad Ibn Mandthoor an-Nawmaanee says:

"The English have used the position in India that opposed Shaykh Muhammd Ibn ‘Abdul-Wahhaab in order to throw anybody who opposed them with the label "Wahhaabee" And as such the English called the scholars of Deoband, India - Wahhaabiyyah due to their open opposition to the English"


Rather the priest Zuimer mentioned that the Wahhaabiyyah in India do not expose their beliefs because call for Jihaad against the English was ascribed to them.


Footnotes:

[1] Haashiyah Ibn-‘Aabideen (4/262).

[2] ad-Durarus-Sunniyyah fir-Radd ‘alal-Wahhaabiyyah (pg. 23)
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Shaykh al-Islaam Ibn Taymiyyah


All praise is for Allaah Lord of the worlds. Peace and blessings be upon Muhammad (sal-Allaahu `alayhe wa sallam), his pure family, his companions and all those who strive to follow in their footsteps till the last day. To preceed :

Many people today accuse some of the greatest scholars of Islaam of blasphemy and kufr (disbelief). One who is frequently attacked is Shaykh al-Islaam Ibn Taymiyyah - rahima-hullaah -. In actual fact he is slandered and lied against. People say things about him which he never said... in actual fact things which he was totally against!! These people who do should fear Allaah, and remember that they should be just and judge a man with justice and from knowledge, rather than judging him from ignorance and heresay ! subhaan-Allaah, Ibn Taymiyyah used to strive for the upliftment of the sunnah, and for the defence of this deen from those who in ignorance are changing it. And it was he who led the people to fight the tyrant tartars and it was he who suffered the darkness of the jails of Egypt so that Islaam can be lifted, and it was he who used to pray to Allaah to guide those who are misguided. Therefore let there be a warning to those who blemish his name - a severe warning indeed- that they may not slander him, for a scholar's flesh is poisonous.

Many people accuse Ibn Taymiyyah of Likening Allaah to the creation.....this a big lie and slander...and these people should fear Allaah, and take account of the evil their tongues utter before its too late. Inshaa.-Allaah below are some quotes from the writings of the noble Shaykh which clarifies his position beyond doubt on this issue. And those who after reading this still utter salnder and lies agianst the Shaykh, then all that can be said about them is that they have an illness in their hearts, and we pray to Allaah that He cures them of this disease.

In "al-'Aqeedatul Waasitiyaah " Ibn Taymiyyah - rahima-hullaah - says:
"from faith (eemaan) is acceptance (eemaan) of what Allaah has ascribed Himself in the scripture as well as what the messenger r ascribed to Him. [This creed] prevents any attempts at altering the sacred texts (tahreef), and rules out stripping Allaah of his tributes (ta'teel) or asking questions), concerining their modality ( takyeef..ie ..ascribing a "howness", or attempting to understand them analogicaly (tamtheel). Indeed [the ahlus-sunnah] hold that:

There is nothing like unto Him (Allaah); [that] He is the All-Hearing and All-Seeing One (Qur.aan 42:11).

They do not negate what Allaah has attributed Himself, nor do they alter the meaning of His words on these matters, nor subscribe to heretical notions regarding the divine names (asmaa') and manifestations (aayaat). They do NOT (!!!) seek to explain His attributes (sifaat) or COMPARE THEM with those of HIS CREATURES, for He (Allaah) has no namesake (samiy), no equal, no peer (nidd) and, therefore, He, the One free of all imperfections and Most High, does NOT befit of being compared to His creatures."

Ibn Taymiyyah says in at-Tadmuriyyah (p20):
"It is a must to affirm that which Allaah affirms for himself , whilst NEGATING ANY likeness to Him to His craetion..... whoever says His Knowledge is like my knowledge, His Power like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or istawaa (ascending) like my ascending-- then he has resembled and likened Allaah to His creation. Rather, it is must to affirm (Allaah's Attributes) without any resemblance, and to negate (what Allaah negates for Himself), without ta'teel (divesting Allaah of any of His affirmed Attributes)."

Ibn Taymiyyah wrote in Majmoo-al Fatawaa (5/262):
"Whosoever considers the Attributes of Allaah to be like the attributes of creation- such that the Istawa (Ascending) of Allaah is like the ascending of the creation, or His nuzool (descending) is like the descending of the creation, or other than that-- then he is a DEVIATED INNOVATOR."

So people please read and pay heed to the words of the noble scholar !!!!

This is enough proof for those that are just and who are sincerely seeking the truth ...and Allaah knows best.

Taqi.ud-deen Abul-'Abbaas Ahmad Ibn 'Abdul-Haleem Ibn 'Abdus-Salaam Ibn Taymiyyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi' al-Awwal 66l A.H./22nd of January 1263 C.E. at Harraan (northern Iraq) into a well known family of "mutakallimoon"(theologians). His grandfather, Abu al-Barkat Majd-ud-deen ibn Taymiyyah (d.653 A.H./1255 C.E.) was a reputed teacher of the Hanbaleete school and his "Muntaqa al-Akhbaar (selections of prophetic sayings) which classifies such Ahaadeeth upon which Islaamic legislation is based, is even today regarded as a very valuable work. Likewise, the scholarly achievements of Ibn Taymiyyah's father, Shihaabuddeen 'Abdul-Haleem Ibn Taymiyyah (d.682 A.H./1284 C.E.) were wide spread.

This was the time when the Tataar hordes under Hulagu Khaan were inflicting their barbaric onslaught throughout the world of Islaam - especially the mesopotamium region. Ibn Taymiyyah was only seven when the Tataars launched their attack on Harraan. Consequently, the populace left Harraan to seek refuge elsewhere. Ibn Taymiyyah's family proceeded to Damascus in 667 A.H./1268 C.E. which was then ruled by the Mamlooks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque and was invited to teach Hadeeth in the mosque as well as in the Daarul-Hadeeth 'Assaakuriyyah in Damascus. These discourses were attended by a large number of students as well as by the scholars. Damascus was the center of Islaamic studies at that time, and Ahmad Ibn Taymiyyah followed in the footsteps of his father who was a scholar of Islaamic studies by studying with the great scholars of his time, among them a woman scholar by the name Zaynab bint Makkee who taught him hadeeth.

Education
From his early childhood, Ibn Taymiyyah was an industrious student. He fully acquainted himself with all the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography. Not only did he become an expert on the great Arab grammarian Seebawayh's al-Kitaab which is regarded as the greatest authority on grammar and syntax, but he also pointed out the errors therein. He commanded knowledge of all the prose and poetry then available. Furthermore, he studied the history of both pre Islaamic Arabia and that of the post-Islaamic period. Finally, he learnt mathematics and calligraphy.

As for the religions sciences, Ibn Taymiyyah studied the Qur.aan, Hadeeth and Sharee'ah. He learnt the Hanbalee fiqh (law) from his own father and then became a distinguished representative of the Hanbalee school of law. He is reported to have acquired his knowledge on Hadeeth in Syria like Ibn 'Abduddayaam. Another of his teachers was Shamsuddeen 'Abdurrahmaan al-Maqdisee (d.682 A.H./1283 C.E.).Thus Ibn Taymiyyah received a thorough grounding in the Sihaah Sittah and the Musnad of Imaam Ahmad.

Ibn Taymiyyah had great love for tafseer (Qur.aanic exegesis). He read over a hundred commentaries of the Qur.aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Well versed in Qur.aanic studies, Hadeeth, fiqh, theology, Arabic grammar and scholastic theology, etc., he started giving fatwas on religious legal matters without following any of the traditional legal schools, the Hanafee, Maalikee, Shaafi'ee and Hanbalee. He defended the sound prophetic traditions by arguments which, although taken from the Qur.aan and the Sunnah, had hitherto been unfamiliar to people of his time. The freedom of his polemics made him many enemies among the scholars of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveler, Ibn Batutah, who visited Damascus while Ibn Taymiyyah was in jail. This did not hinder Ibn Batutah in testifying in his book that "he witnessed Ibn Taymiyyah on the pulpit saying, 'every night Allaah descends to the lower heaven like my descent', and he descended one step down the pulpit". From reading this 'aqeedah we learn that Ibn Taymiyyah accepted the attributes of Allaah without questioning (bi-laa kayfa).

When Ibn Taymiyyah lost his father in 682 A.H./1283 C.E. at the age of twenty two, he succeeded at the 'Assaakuriyyah. He began to teach "Tafseer" at the Umayyad mosque and in 695 A.H./1296 C.E. he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading scholars of Syria and also became immensely popular with the masses.

The Mongol Threat
In the meanwhile, Iraq, Iran, and Khuraasaan continued to smother under the cruel domination of the Tataars. The Mamlooks who were ruling over Egypt, Syria and the Hijaaz (Arabian peninsula) attempted several times to capture Iraq but failed each time. When it was learnt that the Tataars were planning to conquer Damascus, the Mamlook Sultaan, al-Maalik an-Naasir Muhammad bin Qalawoon left Egypt with a powerful army to check the advance of the Tataars.

The two forces met in a bloody battle in 699 A.H./1299 C.E. but the Sultaan was defeated and he returned to Egypt. Now Damascus lay open before the Tataar forces led by Ghazzaan, also known as Mahmood, the great grandson of Ghengis Khaan. Consequently, all the nobles including the religions scholars, judges, administrators and traders fled from Damascus where total chaos and anarchy held sway in the face of the Tataar invasion.

At this critical moment Ibn Taymiyyah and their remaining notables decided to lead a delegation to meet Ghazzaan and pursue for peace of the city. Accordingly, the delegation led by Ibn Taymiyyah met Ghazzaan at Nabak (near Damascus) and he agreed to grant amnesty to the people of Damascus.

News of the Tataar army advancing towards Syria again reached Damascus in 702 A.H./1303 C.E. Delay in the arrival of Sultaan Qalawoon from Egypt caused panic among the people, many of whom began to abandon their homes for safer places. When Ibn Taymiyyah saw this, he began to urge the people to defend themselves and their city, thereby arresting the exodus. He also went personally to appeal to the Sultaan to speed up his journey to Damascus.

At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhaan 702 A.H./1303 C.E. and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.

Jihaad Against Heretics
Ibn Taymiyyah's fight was not limited to the Soofees and the people who followed the heretical innovations; in addition, he fought against the Tataars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamlook Sultaan, the Sultaan of Egypt and Syria to lead his troops to Syria to save it from the invading Tataars. When he realized that the Sultaan was hesitant to do what he asked of him, he threatened the Sultaan by saying: "If you turn your back on Syria we will appoint a Sultaan over it who can defend it and enjoy it at the time of peace". He was present at the battle of Shaqhab near Damascus against the Tataars which took place during the fasting month of Ramadhaan and gave a fatwa to the army to break their fast in order to help them against their enemy, as the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) did during the battle of the liberation of Makkah. The Muslims won the battle against the Tataars and drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of 'ulamaa. to talk to Qazan the Khan of the Tataars to stop his attack on the Muslims. Not one of the 'ulamaa. dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you mu'adhdhins, judges, Imam and Shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise."

Once the Tataar threat was eliminated, Ibn Taymiyyah again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage Jihaad against the heretical sects like the Baatinites, Ismaa.eelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah personally led expeditions against these sects.

Religious Condition Of The Muslims
Apart from the external threats mentioned above, Islaam was also confronted at this time with internal dangers. There were Baatinites (an extremist Sheeite sect which confronted the Muslim Government at that time) and their followers, the Assassins (Hasheeshiyoon). Their creed was a mixture of Magian dogma and Platonic concepts which could easily sow the seeds of intellectual dissension and spread irreligousness and apostasy among the simple minded people. Then there were Muslims who, under the influence of the polytheistic beliefs and customs of the non-Muslims with whom they had free associations, began to glorify their saints (highly pious Soofee personalities - Walee-Allaah) as the Jews and the Christians were doing. Further more, some Soofee's orders like the Rifaa'iyyah had adopted certain neo-Platonic and Hindu doctrines which became so confused with the true Islaamic beliefs that it became almost impossible to distinguish one from the other.

In the wake of crusaders, some Christians were emboldened to censure Islaam and criticise the Prophet in their speeches and writings. In the intellectual circles of the Muslims there was stagnation and rigidity in their theological disputations and in their approach to the re-interpretation of the Sharee'ah. There was continuous polemical wranglings between the 'Asharites and Hanbaleeites. Finally, some of the philosophers, influenced by the theories of Plato and Aristotle, began to spread their agnostic ideas and concepts in total disregard to the teachings of Islaam.

These were the conditions pertaining to the time of Ibn Taymiyyah and which he had to contend. Ibn Taymiyyah formed a society along with his students and followers to renounce the polytheistic cults, un-Islaamic cults, un-Islaamic influences and heretical beliefs and practices among the Muslim masses. As a result of his enthusiastic and zealous reformative activities and condemnation of heresies, un-Islaamic innovation and practices at the visitation of graves of saints, he earned the displeasure of certain sectors of the population. Nonetheless, his popularity among the Muslim masses increased tremendously.

All this jihad against the enemies of Islaam did not help Ibn Taymiyyah with the 'ulamaa.. The authorities put him in jail many times until he died in jail because of his daring and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

However when Ibn Taymiyyah had the chance to punish his opponents among the 'ulamaa. who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when the Sultaan an-Naasir Qalawoon gave him the chance to do so. He said: "If you kill them you will never find 'ulamaa. like them." The Sultaan said: "They harmed you many times and wanted to kill you!" Ibn Taymiyyah said: "Whoever harmed me is absolved, and who harmed the cause of Allaah and His Messenger, Allaah will punish him."

The Muslim historians, like adh-Dhahabee, Ibn Katheer, Ibn al-'Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

He fought heretical innovations in religion which were wide spread during his time all over the Muslim world, especially certain acts and beliefs of some Soofee orders, like saint worship and visiting saints' tombs, and throwing themselves in the fire. His attack on the Soofees caused him a lot of trouble with the authorities whose leaders were under the influence of certain soofee leaders.

As a result of Ibn Taymiyyah's popularity, some influential religions scholars became jealous of him and even annoyed because he challenged the Qaadhee's on juridical matters. They therefore sought ways and means to discredit him in the eyes of the Government and the people. Ibn Taymiyyah rejected the teachings expounded in the al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabee (d.638 A.H./1240 C.E.) the most respected Soofee and teacher of tasawwuf - as incompatible with the teachings of the Qur.aan and the Sunnah, thereby earning the wrath of the Soofee's, and by being outspoken on Government policies, he earned the hostility of the government. Consequently he was summoned to Egypt in 705 A.H./1305 C.E.

When Ibn Taymiyyah arrived in Egypt, he was asked to attend a meeting of theologians, jurists and the chiefs of the state. During the session certain charges were levelled against him relating to his concepts of the nature and attributes of Allaah. He was not allowed to defend himself and was promptly imprisoned for about 16 months. While in prison, he diverted the attention of his followers from indulgence in frolics and amusements to a sense of piety, discipline and temperance. A number of prisoners became his devoted disciples on their release.

After Ibn Taymiyyah was released from prison in 707 A.H./1307 C.E. he decided to remain in Egypt for a while. Soon he began to deliver lectures in various Mosques and educational institutions before select gatherings of scholars, jurists and theologians. However, Ibn Taymiyyah's views on pantheistic monoism, intercession, etc were not received kindly and numerous complaints were made against him to the Sultaan. The religions scholars to whom the complaints were referred could not find any fault with Ibn Taymiyyah. However, as the administration was growing weary of the charges brought against him, he was detained for a while but was soon released on the unanimous request of the religions scholars. But when Sultaan Qalawoon abdicated in favour of his viceroy Baybaan al-Jashnikeer in 709 A.H./1309 C.E., Ibn Taymiyyah was exiled to Alexandria where, inspite of his internment, he earned himself a respectable position in the Academic and literary circles. Soon though Baybaan abdicated and Sultaan Qalawoon returned to Egypt and ordered Ibn Taymiyyah.

Return To Damascus
In Cairo, Ibn Taymiyyah had busied himself in his teachings and reformative activities for about 3 years. At the same time, he acted as adviser to the Sultaan and was instrumental in having several important reforms introduced in Egypt and Syria. Several royal edicts were issued on his advice in 712 A.H./1312 C.E. He visited Jerusalem in the same year, then went for Hajj (pilgrimage) and eventually returned to Damascus in 713 A.H./1313 C.E. From now onward he devoted his attention primarily to juristic problems though he continued teaching. His chief disciple was ibn Qayyim al-Jawziyyah (d.751 A.H./1350 C.E.) who was chiefly responsible for spreading his ideas.

The Question Of Three Talaaq's
Ibn Taymiyyah like his forefathers was a Hanbaleeite and his legal opinions conformed to that school, though not exclusively. He often rejected the Hanbaleeite view just as in some matters he expressed disagreement with all the four principal juridicial schools. One such case in which he differed with them was in regard to the repudiation of one's wife by three divorces given at one time.

The issue was whether a divorce pronounced thrice at the same time took legal effect or not. This issue raised the following considerations:

• whether revocation of such a divorce was possible or not.
• whether the three sentences of divorce would be counted as one revocable pronouncement (talaaq) or taken as an irreversable separation.
• whether the wife so divorced could return to her husband or not without a halaalah (i.e until his divorced wife was married to another man who, in turn, after the consummation of the marriage, divorces).

All the earlier jurists and traditionalists, likewise a good number of the Prophet's companions were of the view that such a pronouncement, although being repugnant to the law as well as irregular and sinful, would be regarded as an implied divorce with legal effect. As against that Ibn Taymiyyah firmly held the opinion that the three sentences of divorce spoken at the same time should be regarded as one revocable divorce. The view of Ibn Taymiyyah happened to be against the official view which naturally brought him in conflict with the 'ulamaa on one hand and with the government on the other.

Consequently, the theologians tried to prevent him from expressing further legal opinion on such matters. In fact, a royal edict was issued from Cairo in 718AH/1318AD forbidding him from giving legal opinions in such cases.

Initially Ibn Taymiyyah abided by the edict but later again began giving legal judgment on this issue as he decided that it was improper for him to desist simply for fear of the government. As a result in 720 A.H./1320 C.E. he was detained in a citadel for just over five months till he was released on direct orders from Cairo.

The Final Years
Between 721 A.H./1321 C.E. and 726 A.H./1326 C.E. Ibn Taymiyyah devoted himself to teaching in the Madrasah Hanbaleeyyah and his own Madrasah Qassaaseen and revising some of his earlier works. In 726 A.H./1326 C.E. his adversaries again conspired to have him imprisoned. Here he continued writing his exegesis of the Qur.aan as well as treatises and monographs on various issues.

Ibn Taymiyyah died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa'dah 728 A.H./26-27 September 1328 C.E. at the age of 67, and is buried in the cemetery of the Soofiyyah in Damascus.

The people of Damascus, who held him in great honor, gave him a splendid funeral and an estimated 200,000 men and 15,000 women attended his funeral. He was buried at the Soofee cemetery in Damascus where his mother was buried.

Character And Achievements
Ibn Taymiyyah occupied a highly honorable place among his contemporary religions scholars due to his prodigious memory, intellectual brilliance, encyclopedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined.

Ibn Taymiyyah's reformative endeavors and literary pursuits cover a vast field which can be summarised as follows:
1 revival of faith in and adherence to "Tawheed"(oneness of Allaah).
2 eradication of pantheistic beliefs and customs.
3 criticism of philosophy, syllogistic logic and dialects in order to demonstrate the superiority of the Qur.aan and the sunnah.
4 extirpation of un-Islaamic beliefs through refutation of Christianity and Sheeism.
5 rejuvenation of Islaamic thought and its related sciences.

The total number of Ibn Taymiyyah's works is 621 though many of his writings have been lost. Some of Ibn Taymiyyah's writings dealing with the themes are listed below:
1 al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians).
2 Radd 'ala al-Mantiqiyyeen (a refutation of the philosopher).
3 Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam).
4 Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee).
5 Ziyaarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs).
6 Majmoo'at ar-Rasaail al-Kubra (this book contains articles on various subjects).
7 Majmoo'at al-Fataawa (a collection of opinions on various issues).
8 Majmoo'at ar-Rasaail wa al-Masaail (contains articles and legal opinions on various issues).
9 Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (contains discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah).

Conclusion
To include in the words of Mawlaana Abu al-Hasan 'Alee Nadawee who has paid a glowing tribute to Ibn Taymiyyah as follows:
"Ibn Taymiyyah interpreted the Qur.aan and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam. In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound"(*1)

Little wonder then that Ibn Taymiyyah's contemporary and succeeding scholars have acclaimed him with such complimentary remarks as "The master spirit of the age", "The crown of scholars", "Last of the Enlightened scholars", and "A sign among the signs of God".

(*1) A. H. A. NADAWEE, Saviours of Islaamic spirit, Vol. 2, Academy of Islaamic research and publications, Lucknow, India, 1974, p24.
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