Salafus-Saaliheen سلف صالحين

المُتَّفِقُ وَ المُفْتَرِقُ

In the name of Allah the Most High and Most Gracious. Praise to the One Who has preserved His religion-Islam. May Allah’s countless blessings be on his Prophet, his household, companions and whoever shadows their path until the Day of Judgment. As for what follows.

Hadeeth is blessing from Allah. In its science there are various studies. Studies such as Takhreej, Jarh wa Ta’dil, Sabiq wa Lahiq and many more. However I would like to mention a science in Hadeeth that relates to narrators of Islam which is overlooked or unknown in the west. That is Al-Muttafiqu wal Muftariq.

Al-Muttafiqu wal Muftariq: is when a narrator’s first name and his father’s name are the same.i.e Khalil ibn Ahmed. There six narrators with this name. Furthermore, it can be when a person’s kunya and lineage are the same, or when a person’s name and kunya are the same, or even when a person’s first name, father’s name and grandfather’s name are all the same and so forth.

The Benefit in this science: Knowing this science of hadeeth prevents a person from thinking that two people are the same or vice versa.

Books authored for this science: Al-Khateeb Al-Baghdadi, Abu Abdullah Muhammad ibn An-Najjar, Abu Bakr Jawzaqee have all authored books about Al-Muttafiqu wal Muftariq.

Hence, since it’s been the way of the people of Hadeeth to write about this topic, I would like to mention a few contemporary scholars who fall under this category of Hadeeth. I have compiled a few which are known to me today. I will only mention the first and last name which are the same; as in western society it's common that we refer to the title, first name and last name only. Therefore I begin with:

1. Al-Ethiopian:

Muhammad Al-Ethiopian: There are two with this name today and both are often confused among publishers and distributors.

1. Muhammad Adam Al-Ethiopi is a known Muhaddith alive today in Mecca. He has authored numerous books in hadeeth, Fiqh, Rijal and language. His most famous work is his explanation for Sunnan An-Nisa’I which totals 40 volumes.
2. Muhammad Al-Ameen Al-Ethiopi is also a known Muhaddith in our time. He has written various books for almost every science of Islam. His most famous work is his explanation for Saheeh Muslim, which is a total of 26 volumes. He follows the same minhaj of An-Nawawee in his explanation of Muslim, except throughout times he’ll cover grammatical points, chains of hadeeth and support the Shafi mathab more than An-Nawawee did.

2. Al-Fawzan:

There are various people of knowledge with Al-Fawzan at the end of their name. And when a person says, “ Shaykh Fawzan”, then automatically Shaykh Salih Al-Fawzan is what’s triggered. Nonetheless, there is a scholar named Abdullah ibn Salih Al-Fawzan alive today who scholars have said is a Muhaddith and Faqeeh. There are two Abdullah ibn Salih Al-Fawzan’s alive today that I am aware of .

1. Abdullah ibn Salih Al-Fawzan: He was born in 1368 in Qasseem in Saudi Arabia and up until 1425 he was a teacher at Muhammad ibn Saud branch in Qasseem. He isn’t just well known for Fiqh, but also grammar and Usul. He has one of the most commonly used explanation for “Al-Waraqat fi Usul Al-fiqh and an explanation for Qatrun Nada . What’s more, the scholars have praised his explanation for Bulughul Maram . It totals 9 volumes. And is an explanation which deals with Takhreej and Fiqh. His website is: http://www.islamlight.net/alfuzan/index.php?option=content&task=view&id=1362&Itemid=52.
2. Abdullah ibn Salih Al-Fawzan: is a younger Muslim who appears on Tv sometimes in Saudi Arabia and on Majd Tv station.

3. Al-Jibreen:

When a person says, “ Shaykh Al-Jibreen, then Sahykh Abullah Al-Jibreen is the one the people think of. At any rate in our time there are two Shaykh Abdullah Al-Jibreens, but their middle names are different. I am mentioning these two here as I recall going out to buy an explanation for Ummdahtul Fiqh from Shaykh Abdullah Jibreen and the worker was confused. So much so, he thought no explanation for the book existed by that author.

a. Shaykh Abdullah Jibreen (may Allah have mercy on him) Sheikh Abdullah Bin Jibreen was born in 1933 in one of the villages of Al-Quwai’iah. He grew up in Ar-Reen town and started his education in 1940. He started memorizing the Holy Qur’an with the help of his father and completed the memorization through Sheikh Abdul Aziz Al-Shithri. He also memorized several religious references. He used to attend lessons by senior Ulema on studying books on the Shariah, literature and history.

He got his secondary school certificate in 1958, a bachelor’s degree in Shariah in 1961, masters degree in 1970 from the Higher Institute for the Judiciary, and a doctorate with excellent grade and honors in 1987. Several judges, teachers and religious callers were taught by him.

He accompanied the late Sheikh Abdul Aziz Bin Baz in most of his lessons in the Grand Mosque and used to give sermons and lead prayers on his behalf at times. Furthermore he was one of the Kingdom’s senior Ulema and a former member in the Ifta Permanent Committee.He died July 13, 2009.

b. Shaykh Abdullah Jibreen: He was born in 1378. He holds a doctorate in Sharia and is a member of the Ifta committee. He currently lectures in Malik Saud University in Riyad. His most famous book is his explanation for Ummdahtul Fiqh, which the Mufti Abdul Aziz Al-Shaykh said, “This explanation shows just how strong in Fiqh and current issues author is.” Also he has written an excellent essay about interacting with non-Muslims.

4. Al-Luhaydan:

Shaykh Al-Luhaydan is mentioned then people often refer to the one who is the Chairman of the Supreme Judiciary Council of Saudi Arabia, and a senior scholar in Riyad. The one people asked Shaykh Rabee about and his reply was, “ You go and ask him about ME!”

1. Shaykh Salih ibn Muhammad Al-Luhaydan : He was born in 1350H in Qassem. He graduated in 1379 from the college of Sharia in Riyad. He was the Mufti Muhammad ibn Ibrahim Al-Shaykh’s secretary after graduating. He is the Chairman of the Supreme Judiciary Council of Saudi Arabia. Here is the Shaykh’s website. Visit it for more benefit and info on his bio. http://lohaidan.af.org.sa/
2. Shaykh Salih ibn Sa’d Al-Luhaydan : He was born in 1372 in Riyad. He is an advisor for the judges at the Ministry of Justice in Riyad. He has authored a few books and one of his most famous books is, “ Jarh wa Ta’dil. He has given Shaykh Ali Reda Ijazah in the science of Hadeeth.

5. Al-Qar’awee:

Al-Qar’awee is well known name among the ulema, especillay in Jizan. There are two Shaykh Abdullah Al-Qar’awees.

1. Shaykh Abdullah Al-Qar’awee: He was born in 1315 in Unayzah. He was known for being the bringer of light to darkness in Jizan. Shaykh Ahmed An-Najmi said , “He was responsible for opening 1200 schools in Saudi Arabia” For more information about this Imam visit: http://www.njza.net/default_ar.aspx
2. Shaykh Abdullah Al-Qar’awee : He was born in 1374 in Buraydah. He is currently and Imam and Khateeb in Buraydah. He has written some very valuable books in Aqeedah, Fiqh and Minhaj. One of his most remarkable works is the organization for the Musnad Imam Ahmed in sections of Fiqh. Its 25 volumes. Here is his website: http://www.qaraye.com/

6. Shakir:

There are two who are known as Mahmoud Shakir.

1. Mahmoud ibn Muhammad Shakir: He was Ahmed Shakir’s brother. A well known scholar and master of the Arabic language. He was from Egypt
2. Mahmoud Shakir: He’s a professor and author of the book Islamic History. He’s from Sham and resides in Saudi Arabia.

8. Shanqeetee:

There are two Muhammad Ameen Ash-Shanqeetee.

1. Muhammad Ameen Ash-Shanqeetee: Died in 1351H and was Abdur Rahman As-Sa’dee and Taqid Deen Al-Hilali’s teacher.
2. Muhammad Ameen Ash-Shanqeetee: (1393H). He is the author of Adwaul Bayyan in Tafsir.

9. Sudais:

a. Abdur Rahman As-Sudais : He is currently an Imam and recites the Quran in Mecca at the Haram. Here is his website: http://www.alsudays.com/

b. Abdur Rahman As-Sudais: He is one of the top students for Ash-Shaykh Abdur Rahman ibn Nassir Al-Barrak. He has transcribed many of the Shaykh’s audio lectures, reviewed them with the shaykh and then published them.

ًwritten and translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr.

Doha, Qatar Rabi Thani 28,1432 ©

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An Overlooked Science of Hadeeth in the West:

Shaykh Al-Uthaymeen explains the difference the way of the Salaf and the Salafi sect.

The Difference between The Salafy Minhaj and The Salafi Sect

The Difference between The Salafy Minhaj and The Salafi Sect

Characteristics of the Incorrect Paths
Written by Dr. Saleh as-Saleh

The other (incorrect) paths are characterized by the following qualities:

1. Denying that Allaah ascended His ‘Arsh (Throne) above the seven heavens in the Most Majestic manner that suits Him, and that He is distinct and separate from His Creation.

2. Denying, altering, or insisting on figuratively interpreting the Names, Attributes and Actions of Allaah. [1]

3. Denying, or altering the actual meaning of Ru’yah: The Seeing of Allaah by the believers on the Day of Resurrection.

4. Making analogous comparisons between Allaah and His Creation, leading to Tashbeeh (making parables) or Ta’teel (denying or suspending the obvious meanings) of the Names, Attributes, or Actions of Allaah.

5. Complete or partial denial of the intercessions approved by Allaah, or confirming intercessions not approved by the Sharee’ah.

6. Complete, partial denial, or figurative interpretations of revealed information on matters of al-Ghayb like as-Siraat, [2] al-Meezaan, [3] the Prophet’s Hawd, [4] the Torture or Bliss in the grave, the Angels, the Signs of the Hour, etc.

7. Denying the Kalaam (Speech) of Allaah.

8. Saying that the Qur’aan is not the Word of Allaah, but a creation of His!

9. Insisting that Eemaan is an uttering on the tongue only!

10. Denying that deeds fall under the meaning of Belief.

11. Denying that Eemaan increases with obedience, and decreases with disobedience.

12. Denying that Allaah’s Actions are linked to His Wisdom.

13. Denying the Foreknowledge and the Writing of all measures and preordainment in the Allawh al-Mahfooth (The Preserved Tablet).

14. Saying that man creates all or some of his own deeds.

15. Saying that man has no choice.

16. Contradicting the principles of Tawheed by offering any form of worship to other than Allaah.

17. Saying anything about Allaah or about His Messenger (sall-Allaahu ‘alayhi wa sallam)without knowledge.

18. Arguing about the Qur’aan and hadeeth, following what is not entirely clear to some, instead of referring it to the clear texts and (or) those learned scholars who follow the path of the Salaf thus eliminating any misunderstanding.

19. Complete or partial denial of the validity of the authentic Sunnah.

20. Resorting to Baatini interpretations of texts saying that the texts have an outer aspect and an inner (Baatini) aspect!

21. Exaggerating in matters of Deen, e.g. easily declaring that such and such is a Kaafir.

22. Exaggerating about the status of certain men, making of them holly, infallible, etc.

23. To hold sacred certain places like tombs, clothes, etc.

24. Innovation in Deen: Adding to, or deducting from the prescribed matters of Islaam. Introducing innovated celebrations and declaring them holly.

25. Laying basics and rules related to the understanding of Islaam without resorting to the Qur’aan, authentic Sunnah, & the path of the Salaf.

26. Insulting the Sahaabah (The Prophet’s companions) or declaring that most of them as Kuffar as the Raafidah (Rejectionists) of the Shee’ah sect do.

27. Insulting the Salaf from Ahlul-Hadeeth and their followers.

28. Making mockery of the Muslims who adhere to the authentic Sunnah.

29. Giving allegiance to groups and (or) parties irrespective of their creeds and (or) methodologies in the name of “uniting the Ummah”. This kind of “unity” which is not based on the true belief in Tawheed and on the way of the Salaf exemplified by the saying of the Prophet (sall-Allaahu ‘alayhi wa sallam): “My way and the way of my companions” keeps:

30. Magnifying the civilization of the Kuffar under the pretext of modernisation and development! The injustice inflicted on some Muslims in their countries should not be the driving force for judging other societies. This may overshadow the Islaamic stand towards the Kuffar.

31. Dissent against the Muslim rulers, even if they are ruthless, or oppressors. Islaam calls for patience under such conditions. The believer may give advice to the best of his ability, and deny the wrong in ways that may not lead to more evil. The confrontations with such rulers led and continues to lead to bloodshed, divisions, and a bad reputation that hinders the da’wah for Allaah. This does not mean the acceptance of wrong neither is it a baseless excuse for advocating the munkar. Rather this is a matter of our creed not an emotional or political view. So hold firm to this matter of your Deen.

32. Following scholastic and philosophical ways, making them the reference for understanding the revealed texts.

33. Taking a strange stand towards the bid’ah and the Mubtadi’ah (innovators), by ignoring their bid’ah for worldly or political gains!

The above positions may exist with varied degrees amongst those who follow any of them. And Allaah Knows best!

The deviation from the Manhaj of as-Salaf is a very serious matter. Muslims know well that the split of this Ummah into many sects is real and that the protection from this is possible by Allaah’s will once we take by the command of the Prophet (sall-Allaahu ‘alayi wa sallam): “My way and the way of my Sahaabah.” It is Sabeel al-Mu’mineen (The Way of the Believers) whom Allaah was pleased with and they were pleased with Him.

All Praise is due to Allaah, the Exalted. Any success in this work is from Allaah and any mistake is from me and shaytaan, and I ask Allaah to forgive me and to guide me and the reader to the path of as-Salaf as-Saalih and make us die on it. I thank Him for enabling me to finish this work and I ask Him to accept it from me.

May Allaah, the Most Merciful, forgive me and my parents, my entire family, and the rest of the Muslim Ummah.

Dr. Saleh as-Saleh
1st of Rajab 1425 AH Corresponding to 17th of August 2004

Footnotes:
[1] We ask Allaah’s Forgiveness for some of the great scholars of Ahlus-Sunnah (e.g. al-Haafidh ibn Hajar, Imaam an-Nawawee, and others) who may have indulged in figurative interpretation of some of Allaah’s Sifaat (Attributes). On the other hand it is not right to exaggerate in rejecting all of their works. They have great contributions which enriched the understanding of the Sciences of Hadeeth, Fiqh, Usool, Tafseer, etc. While they may have been influenced by some aspects of the late Ash’arite school, they are not considered to be followers of the systematic methodology of this school. And Allaah knows best. See the introduction in ar-Rudud wat-Ta’qeebaat ‘ala ma Waqa’ah lil Imaam an-Nawawee Fee Sharh Saheeh Muslim Min at-Ta’weel Fee as-Sifaat by Shaykh Mashhoor bin Hasan Aal Salmaan. Daar al-Hijrah, Riyaadh, 1413/1993.

[2] As-Siraat: The Bridge over the midst of Hell; It is extremely slippery. On it there are hooks, claws, and barbs. Over it mankind will pass. The believers, as Prophet Muhammad (sall-Allaahu ‘alayhi wa sallam) explained, “Will pass like the blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire...” (Saheeh Muslim, Vol. 1, No. 352)

[3] Al-Meezaan: The Scale set up on the Day of Resurrection for weighing the deeds of men.

[4] Hawd: The Pool of Allaah’s Messenger (sall-Allaahu ‘alayhi wa sallam). He (sall-Allaahu ‘alayhi wa sallam) said: “The size of my Pool is like what is between Jerusalem and San’aa in Yemen and it has drinking cups like the number of stars in the sky.” (Saheeh al-Bukhaaree, Vol. 8, No. 582) It is referred to in the Qur’aan (Soorah 108) as al-Khawther in al-Jannah.

Characteristics of the Incorrect Paths

His Name and Birth:
His name was Mohammad Amaan bin ‘Alee Jamee ‘Alee, and he would go by the nickname Abu Ahmad. He was born and raised in Ethiopia in the district of Harer, town of Taga Tab. According to his official documents, he was born in 1349H.

His Early Studies:
The Shaykh grew up in the town of Taga Tab (Ethiopia) where he learned the Nobel Qur’aan. After completing the Qur’aan he began studying the books of Fiqh according to the Madh-hab of Imaam Ash-Shaafi’ee (rahimahullaah). He also studied Arabic in his town with Shaykh Mohammad Ameen Al Hareree.

He then left his hometown as was the custom of the inhabitants of that area, and moved to another town where he met with a man who would become his colleague in seeking knowledge and migrating to Saudi Arabia, Shaykh ‘Abdul Kareem. So the ties of Islamic brotherhood were formed between the two of them. After meeting, they would go together to study under a teacher called Shaykh Moosaa under whom they studies Nadham-uz-Zuhd of Ibn Raslaan. They then studied the text of al-Minhaaj under Shaykh Abaadir. While in this town, they learned several disciplines of Islamic knowledge.

The pair then had a desire to travel to the land of Makkah to seek knowledge and fulfill the obligation of Hajj. So they left from Ethiopia and headed for Somalia where they boarded a ship and headed for Aden (Yemen). There they experienced many hardships and perils on both land and sea, but they continued on to Hudaidah by foot and fasted the month of Ramadan there.

They then departed for Saudi Arabia and passed through Saamitah and Abi ‘Areesh until they got permission to enter Makkah, which they walked to on foot. While in Yemen, some teachers warned them against the Salafee Da’wah, calling it “Wahhabee”.

His Studies while in Saudi Arabia:
After the Shaykh performed Hajj in 1369H, he began to seek knowledge in the study circles held in the precincts of Masjid-ul-Haraam. There, he learned from Shaykh ‘Abdur-Razzaq Hamzah (rahimahullaah), Shaykh ‘Abdul Haqq Al Haashimee (rahimahullaah), Shaykh Muhammad bin ‘Abdillah As-Sumaalee and others.

While in Makkah, he came to know Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah) and accompanied him in his journey to Riyadh when the Educational Institute was opened. This was in the early seventies (i.e.1370H).

Some of the colleagues he studied with while undergoing secondary studies at the Educational Institute was Shaykh ‘Abdul Muhsin Al ‘Abbad and Shaykh ‘Alee bin Mahnaa, former judge in the Central Courthouse of Madeenah. At the same time, he would attend the many circles of knowledge in Riyadh.

He also benefited and was influenced by the (former) Muftee, the great scholar of Jurisprudence and Principles, Shaykh Mohammad bin Ibraaheem Aali-Shaykh (rahimahullaah).

He would stick closely to Shaykh ‘Abdur-Rahmaan Al Ifreeqee (rahimahullaah), as well as Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah), whose vast knowledge and noble manners he was able to absorb.

In Riyadh, he studied under Shaykh Mohammad Al Ameen Ash-Shanqeetee (rahimahullaah) and the Muhaddith, Shaykh Hammaad Al Ansaaree (rahimahullaah).

He was also greatly influenced by Shaykh ‘Abdur-Razzaaq Al ‘Afeefee, even in his manner of teaching. Likewise, he benefited from and was influenced by Shaykh ‘Abdur-Rahmaan bin Naasir As-Sa’adee (rahimahullaah), since they would write letters to each other. However, it should be known that he did not study under Shaykh As-Sa’adee. He also learned under Shaykh Mohammad Khaleel Harraas (rahimahullaah), whom he was greatly influenced by, and Shaykh ‘Abdullah Al Qar’aawee (rahimahullaah).

His Scholastic Accreditation:
He completed his secondary studies at the Educational Institute in Riyadh, then joined the College of Sharee’ah and obtained his diploma in 1380H. He then received the equivalent of a Masters Degree in Sharee’ah from the University of Punjab (Pakistan) in 1974 and thereafter a Doctorate’s Degree from Daar-ul-‘Uloom in Cairo.

His Scholarly Status and the Scholars Praise for him:
The Shaykh held a high status amongst the people of knowledge and virtue as they would mention good things about him and rely on him. In fact, reliance upon his knowledge and Creed reached the point that when he was a student in Riyadh, and his teacher Shaykh ‘Abdul ‘Azeez bin Baaz, saw his superiority and enthusiasm for knowledge he referred him to Shaykh Mohammad bin Ibraaheem (rahimahullaah), which resulted in him being appointed a teacher at the Educational Institute in Saamitah in the district of Jaazaan.

What also proves the trustworthiness of his knowledge and Creed and his high regard amongst the scholars was the fact that when the Islamic University in Madeenah opened, he was appointed to teach in it after being selected by Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah).

In a letter written (no.64) by the former Muftee of the Kingdom of Saudi Arabia, Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah), on 1/9/1418H, said about him: “He is known to me for possessing knowledge, virtue, a good Creed, and activeness in Calling to Allaah and warning against innovations and misconceptions. May Allaah forgive him, grant him an abode in Paradise and keep his progeny upright. And may He gather us, you and him in the abode of His honour. Verily, He is All-Hearing and All-Near.”

Shaykh Saalih Al Fawzaan said: “...Indeed, the students and those who hold various type of higher degrees are many, but there are only a few from whose knowledge and personality you could truly benefit from. Shaykh Mohammad Amaan was one of the few rare scholars who employed their knowledge and efforts in order to benefit Muslims and guide them by calling them to Allaah upon knowledge.This was via the classes he would give while at the Islamic University and the Prophet’s Masjid as well as during excursions he would undertake inside and outside of the Kingdom in order to give lessons and lectures on various topics. He would call to Tawheed and propagate the correct Creed, and he would direct the Muslim youth towards the methodology of the pious Predecessors (Salaf as-Saalih) while warning them about destructive principles and deviant calls.

Whoever did not know him personally should get to know him by way of his beneficial books and numerous tapes, which consist of a deluge of the great amount of knowledge and immense benefit he possessed.”

Shaykh ‘Abdul Muhsin ‘Abbaad said: “I came to know Shaykh Mohammad Amaan bin ‘Alee Al Jamee when he was a student in the Educational Institute in Riyadh and then when he was a teacher at the Islamic university of Madeenah in the secondary level and then in the university level. I knew him to have a good Creed and following a safe course. He dedicated himself to clarifying the Creed upon the beliefs of the Predecessors and to warning against innovations by way of his classes, lectures and writings. May Allaah forgive him, have mercy on him and grant him an immense reward.”

Shaykh Mohammad bin ‘Abdil Wahhaab Marzooq Al Banna (rahimahullaah) said about him: “He, may Allaah have mercy on him, was upon good, which we love, such as good manners, sound Creed and pleasant companionship. I ask Allaah to shower him with His Mercy, grant him an abode in Paradise, and gather us together there as brothers upon thrones facing one another."

Shaykh ‘Umar bin Mohammad Fullaata (rahimahullaah) said: “In general, he may Allaah have mercy on him, was honest in speech, immense in his ascription to the beliefs of Ahlus-Sunnah, and strong in his desire to call to Allaah through words and action. He was reserved in speech, strong in clarifying, and quick to get angry when Allaah’s laws were violated. The gatherings he would hold in the Prophet’s Masjid, the books he would distribute, the travels he would undergo speak on his behalf.

I accompanied him one time on a journey and what a great friend he was! He himself accompanied the scholar Mohammad Al Ameen Ash-Shanqeetee, may Allaah have mercy on him, author of Adwaa-ul-Bayaan and other books, on a journey and also served as a good companion for him. A journey is that in which the true nature of a man becomes revealed. He would not flatter others, nor would he be hypocritical. He would not argue or dispute with others. If the proof was with him, he would openly proclaim it. And if the opposite of what he adhered to became apparent to him, he would take on that view and recant from his prior position. This is the common practice of the believers as Allaah says: "The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: ‘We hear and we obey!’ Such are the successful.” [Surah An-Noor: 51]

I call upon Allaah as a witness to the fact that he, may Allaah have mercy on him, fulfilled many times over his duty of serving the Religion and spreading the Sunnah of the chief of messengers (i.e. Prophet Mohammad). As a result he encountered much harm and was subjected to plots and conspiracies, but he did not give in nor was he dissuaded from his goal until he met Allaah. The last words he uttered were the testimonies of Laa Illaha illa-Allaah and Muhammadur-Rasoolullaah."

Shaykh ‘Umar Fullaata (may Allaah have mercy on him) also said: “I came to know Shaykh Mohammad Amaan bin ‘Alee Al Jamee, may Allaah have mercy on him, from a long time ago, after he came to this country (of Saudi Arabia) seeking knowledge, searching for good and looking to learn the Creed of Ahlus-Sunnah wal Jamaa’ah.

I met him in 1372H in the home of our teacher, example, and fatherly figure, Shaykh ‘Abdur-Rahmaan bin Yusuf Al Ifreeqee, may Allaah have mercy on him and us, in Riyadh, since he would spend a lot of time with him and benefit from him. When I asked about him I was informed that he had come from Saamitah where he would teach and participate in examinations in the Educational Institute and faculties under the Aali-Shaykh family.

What caused me to notice him at that time was his vigour, zeal, superiority and great concern for speaking the pure Arabic language as well as his ability to explain clearly some of the problematic Fiqh issues, which show that he was well versed student of knowledge.

Not much time passed since then when it was conveyed to me that our teacher, Shaykh ‘Abdur-Rahmaan Al Ifreeqee, presented him with the opportunity of becoming part of his family by way of him marrying his wife’s sister. So based on this, the ties between them became strengthened and the connection and love between them increased.”

Dr. Mohammad Hamood Al Waa’ilee said: "I began my acquaintance of the Shaykh in 1381H when this noble country of Saudi Arabia first opened the Islamic University of Madeenah. He was one of the first to teach there and I was one of his students. He was from a number of teachers that would give their students special attention, which was not restricted to just that of a student-teacher relationship in class.

He would devote a great amount of attention in most of his classes to the Creed of the Pious Predecessors, may Allaah have be please with them, and would not let any opportunity pass in which he would not explain its status and high position. This was the same whether his lessons were on Creed or on other subjects.

When he would discuss the Creed of the Pious Predecessors and attempt to implant it into the souls of his students – a majority of who came from all places abroad – he would speak with profound experience and knowledge of this Creed, as he had tasted its sweetness and treaded its path, to the point that those listening and watching him would feel as though their hearts would become soft with love and affection for it.

He would undergo journeys in order to spread the Call and teach outside of the kingdom of Saudi Arabia. He would not let any occasion or opportunity pass without clearly explaining the loftiness, purity and nobility of this Creed. Anyone who reads the books and treatises that he wrote will come to realize the truth of his Call.

I attended the deliberation of his doctorate’s dissertation in Dar-ul-‘Uloom, which falls under the University of Cairo in Egypt. In most of his research, he strove to clarify the purity of the Creed and the soundness of the methodology of the Pious Predecessors. His academic persona became apparent throughout the discourse in his ability to expose the falseness of every methodology that deviated from the methodology of the Pious Predecessors…"

Dr. Mohammad bin ‘Abdir-Rahmaan Al Khumayyis wrote: “The noble Shaykh Mohammad Amaan bin ‘Alee Al Jamee, may Allaah have mercy on him, from what I knew about him, was from the strongest at defending and calling to the Creed of the Pious Predecessors. He would defend it in books, lectures and seminars. And he was strict in refuting those who opposed the Creed of the Pious Predecessors.

It is as if he sacrificed his entire life for this Creed in terms of learning it, teaching it, instructing it and calling to it. He realised the importance that this Creed has on the life and uprightness of a human being. And he acknowledged the danger that innovations which opposed this Creed have on the livelihood of society and individuals. So may Allaah have mercy on him and forgive him and all of the muslims.

His Books and Writings:
The Shaykh authored several books and delivered many lectures and classes, which were transcribed and published before and after his death. Below is a list of some of his most famous and highly regarded works:

1. As-Sifaat-ul-Illaahiyyah fil-Kitaab was-Sunnah an-Nabawiyyah fee Daw’-il-Ithbaat wat-Tanzeeh [The Devine Attributes in the Qur’aan and Prophetic Sunnah in light of Affirming and Absolving] This is one of the larger books of the Shaykh, which is highly beneficial in its subject.
2. Adwaa ‘alaa Tareeq as-Da’wah ilal-Islaam [Illuminations upon the Path of Calling to Islaam] This book consists of a number of lectures he gave, which affirm the Creed of the Salaf, present the status of the Call to Islaam in Africa, discuss the problems faced by the Call and the Callers in current times and their solutions, and provide a refutation of the Sufees.
3. Al Muhaadarah ad-Difaa’iyyah ‘an-is-Sunnah al Muhammadiyyah [ A Lecture in Defence of the Sunnah of Muhammad] The source of this book was a lecture he delivered in 1383H in Sudan in which he refuted the atheist Mahmood TaHa.
4. Haqeeqat-ud-Dimuqratiyyah wa annahaa laisat minal-Islaam [The Reality of Democracy and a Clarification that it is not from Islaam] The source of this treatise was a lecture he gave in 1412H.
5. Haqeeqat-ush-Shooraa fil-Islaam [The reality of Shooraa in Islaam]
6. Al ‘Aqeedat-ul-Islaamiyyah wa Taareekhuhaa [The Islaamic Creed and its History] An excellent treatise on the formation of groups that deviated with regards to Creed throughout the history of Islaam.
7. Nidhaam-ul-Usrah fil Islaam [The Structure of the Muslim Family] A short treatise which was originally a lecture he gave in Africa.

Many of the lessons and classes the Shaykh would give explaining classical works on Creed and Jurisprudence were also transcribed and published on the Internet and in book format. Amongst these works are his explanations of Tajreed-ut-Tawheed of Al Maqreezee, Thalaathat-ul-Usool of Mohammad bin ‘Abdil Wahhaab, Shuroot-us-Salaah of Mohammad bin ‘Abdil Wahhaab, Al Usool-us-Sittah of Mohammad bin ‘Abdil Wahhaab, Al ‘Aqeedat-ut-Tadmuriyyah of Ibn Taimiyyah, Al Qawaa’id-ul-Muthlaa of Ibn ‘Uthaymeen and more.

His Students:
Many students studied under him to the point that it is difficult to confirm their amount due to their large number. However, from the most outstanding of them are:

1.Shaykh Dr. Rabee’ bin Haadee ‘Umayr Al Madkhalee;
2.Shaykh Zayd bin Haadee Al Madkhalee;
3.Shaykh Dr. ‘Alee bin Naasir Al Faqeehee;
4.Shaykh Dr. Mohammad Hamood Al Waa’ilee;
5.The Muhaddith, Shaykh ‘Abdul Qaadir bin Habeebullaah As-Sindee, may Allaah have mercy on him;
6.Shaykh Dr. Saalih bin Sa’ad As-Suhaymee;
7.Shaykh Dr. Ibraaheem bin ‘Aamir Ar-Ruhaylee;
8.Shaykh Dr. Bakr bin ‘Abdillaah Abu Zayd;
9.Shaykh Dr. Falaah Isma’eel, teacher in the Islaamic University of Kuwait.

His Salafee Creed:
What proves that the Shaykh was upon a sound Salafee Creed was the fact that he would teach from the classical books of Creed from the Pious Predecessors, such as: al Waasitiyyah, al Fataawaa al Hamawiyyah al Kubraa, at-Tadmuriyyah, Sharh al ‘Aqeedat-ut-Tahaawiyyah of Ibn ‘Abdil ‘Izz, al Eemaan, Thalaathat-ul-Usool, Fat’h-ul-Majeed, Qurratu ‘Uyoon-ul-Muwahhideen, al Usool-us-Sittah, al Waajibaat-ul-mutahattimaat, al Qawaa’id –ul-Muthlaa and Tajreed-ut-Tawheed of Maqreezee. These lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaat-ul-Usool.

Some of his Noble Characteristics:
1. His Mixing Little with People: He, may Allaah have mercy on him, was known to mix little with people unless it was for good. So as a result, most of his time and his days would be reserved. His manner of doing this was well known since he would go out from his home to work in the Islaamic University, then return home, then go to the Prophet’s Masjid to give classes there after ‘Asr, after Maghrib, after ‘Ishaa and after Fajr. He would continue to follow this schedule up until he was bedridden when is illness worsened.

2. His Reserved Tongue: He, may Allaah have mercy on him, was also reserved in speech. He would not speak ill, throw blame or backbite others. In fact, he would not allow anyone to back bite others while in his presence nor would he permit anyone to convey gossip and people’s defects to him.

If any student of knowledge fell into error, he would request the tape or the book (containing the error) and would listen or read it. If it became apparent to him that it was in fact an error, he would fulfil his requirement of advising that person.

3. His Forgiving Nature and Forbearance: He would react to those who treated him badly by displaying forbearance and forgiveness.
Many times people would come up to him on the street or while in the Prophet’s Masjid and ask for his forgiveness for speaking bad about him and attacking his honour, and he would say to them: “I hope Allaah will not cause anyone to enter the Hellfire because of me.”

He would also pardon those who sought to destroy his reputation, saying: “There is no need for anyone to come to me to seek my forgiveness, for I have already forgiven everyone.” And he would request those in his gatherings to convey this from him.

4. His concern and care for his Students: He, may Allaah have mercy on him, from those who gave special attention to his students, which would not stop with end of his classes. He would attend their special functions, ask about their situations, take care of some of their needs, and help them out with some of their family problems or some of the hardships of life that they encountered. In general, he would make use of his money, reputation, and time in order to assist those students of his that were needy.

His Salafee Creed:
What proves that the Shaykh was upon a sound Salafee Creed was the fact that he would teach from the classical books of Creed from the Pious Predecessors, such as: Al Waasitiyyah, Al Fataawaa Al Hamawiyyah Al Kubraa, At-Tadmuriyyah, Sharh Al ‘Aqeedat-ut-Tahaawiyyah of Ibn ‘Abdil ‘Izz, Al Eemaan, Thalaathat-ul-Usool, Fat’h-ul-Majeed, Qurratu ‘Uyoon-ul-Muwahhideen, Al Usool-us-Sittah, Al Waajibaat-ul-mutahattimaat, Al Qawaa’id–ul-Muthlaa and Tajreed-ut-Tawheed of Maqreezee. These; lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaat-ul-Usool.

His Sickness and Death:
During the last part of his life, he was stricken with a terminal illness to the point that he was bedridden for almost a year. But he endured it with patience and forbearance.

On a Wednesday morning, on the 26th of Sha’baan 1416H, his soul returned back to its Creator. His funeral prayer was held on that day after Dhuhr and he was then buried in the Baqee’-ul-Gharqad Cemetery in Madeenah. A large group of people were present at his funeral including amongst them many scholars, judges and students of knowledge. His death put the ummah at a loss, since they were now lacking a great hard-working scholar, may Allaah grant him a spacious abode in Paradise.

Sources of his Biography:
Refer to the biographical account of the Shaykh written by his student, Mustafaa bin ‘Abdil Qaadir Al Fullaanee on 3/5/1419H as found in the book: 'The Islaamic Creed and its History' (pg.5-22) with alterations and additions.

[Taken from the book 'An Explanation of The Conditions, Pillars and Requirements of Prayer' by Al Ibaanah Publishing.]

Shaykh Mohammad Amaan Al Jaamee

* The first people to practice Shirk was the people of Nuh
* The first person to kill someone was one of Adam’s children. There is no sound proof found in the Quran or Sunnah that Kane killed Abel.
* The first people to call to sodomy was Lut’s people
* The first person to call to demonstrations was Abdullah ibn Saba’.
* The first person to deny the Qadr in Basra was Ma’bud Al-Juhani
* The first person to deny Allah’s names was Ja’d ibn Dirham
* The first person to organize Jamatul Tabligh was Muhammad Ilyas
* The first to display hasad was Ibliss
* The first person to call to Hizbeeyah was Firaun
* The first person to call to Shisim in Islam was Abdullah ibn Saba’
* The first to call to Sufism was Abdul Wahid ibn Zayd.
* The first to call to the way of Ikwanul Muslimeen was Hasan Al-Banna.
* The first person to call the belief the Quran is created was Ja’d ibn Dirham
* The first to call the methodology of Jahmeeyah was Jahm ibn Safwan
* The first to call to the minhaj of the Mu’tazelah was Wasel Ibn Ata
* The first to liken Allah to His creation was Muqatil ibn Sulayman
* The first to call to a revolution in Islam was Mukhtar ibn Abee Ubayd.
* The first person to pray Jumuah in a square , and not the masjid was Yusef Qarawdawee
* The first person to speak out publicly against the Muslim Ruler was Dhul Khuwaysirah
* The first person to call to Tawheed Al-Hakimeeyah was Dhul Khuwaysirah.
* The first to call to Irja was Al-Hussain ibn Muhammad ibn Al-Haneefah.
* It’s said the first people to shave the beard was the people of Lut, because they wanted to look like the women.
* The first to say faith isn’t affected by sin was Abu Mu’ath ibn At-Towminee
* The first to call to changing Usul Al-Fiqh’s principles was Tariq Ramadan
* The first woman to lead the Jumuah prayer was Dr. Amina Abdul Wadud
* The first to say Allah couldn’t defeat His creation in an election was Yusef Qaradawi
* The first to say the black man is God and the white man is the devil was Elijah Muhammad
* The first to people to name themselves Allah were the 5% nation.
* The first people to title themselves with Allah’s beautiful names and attributes without Abdul (servant of) in front them were the 5% nation.
* The first person to perform marriages for homosexual and lesbian Muslims publicly was Daayiee Abdullah
Prepared by: Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1432©

First Time First in Bid’ah and Sin

His eminence, ash-Shaykh Saalih bin Fawzaan al-Fawzaan, may Allah protect him, peace be upon you and the mercy of Allah and His blessings. To proceed:

I noticed that while I was searching on the network site, Facebook, that there are three profiles that carry your name, with various topics (from you).

My question is this, does his eminence have a profile on the Facebook site, and what is its address? And are any of the profiles that carry your name supported by you? May Allah protect you.

Response: And may peace be upon you and the mercy of Allah and His blessings. I do not have any profile with this aforementioned site, I do not have any connection to it nor do I know of it. The only reliable site that I have approved is my personal site which is run by Mu’assasah ad-Da’wah al-Khairiyyah (the Charitable Organization for Islamic Invitation), for the sake of clarity reference is cited. I do not permit anyone or the construction of any site or profile within any sites unless my written permission has been given.

Written by Saalih Fawzaan al-Fawzaan
6/3/1432 A.H.

Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.alfawzan.ws/node/13197

Does Shaykh Saalih al-Fawzaan have a Facebook page?

Subhaanal-Malikil-Qudoosi [Recite three times in Arabic, and raise and extend the voice on the third time and say...]

Rabbil-malaa`ikati warroohi

Subhaanal-Malikil-Qudoosi means free from any imperfections is the King, the Holy.
Rabbil-malaa`ikati warroohi means Lord of the angels and the Spirit.

What to say immediately after the Witr prayer

Dr. Saleh as-Saleh (rahimahullaah) on his website Understanding-islam.com You can listen to the audio The Camel Given In Charity

The Shaykh began:

"Do you want hear this real story which took place here about a hundred years ago. (In Saudi) Tayib. This is real! This is real!"

He continued:

"Bismilaahi Rahmaani Raheem. This story took place here about hundred years ago and it was also broadcasted on the radio stations. It is about a man call Ibn Jad'aan. He (Ibn Jad'aan) said how during Spring times he used to go out. He would see good and healthy fat camels and their udders filled to the extent of almost exploding. Whenever the little offspring (i.e. the calf) came close to the mother camel, her milk would pour forth because of the great abundance of blessings and abundance of goodness.

So I (Ibn Jad'aan) looked at one of my she camels with her calf and I remembered my poor neighbour who had seven young daughters. So I said to myself, by Allah I will give this camel and her calf as Sadaqah (charity) to my neighbour - and he recited the Ayah where Allah said in (Surah Al-imraan: 92):

"By no means Shall you Attain piety righteousness unless you spend in Allah's cause of which that you love"

The Camel Given In Charity

Question:

What is the ruling on delaying the Isha prayer until a late hour?
Answer:

It is better for the Isha prayer to be delayed to its later time. The
more it is delayed, the better, unless it be for a man because if a
man delays it, he misses the congregational prayer, and it is not
permissible for him to delay it and miss the congregational prayer. As
for the women in their houses, the more they delay the Isha prayer,
the better it is for them, but they should not delay it past midnight.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 239

Delaying Isha Prayer

His Name, Kunyah, Nickname and Lineage:
He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin Al Hasan bin Mohammad bin Abil Barakaat Mas’ood As-Salaamee Al Baghdaadee (due to his place of birth), Al Hanbalee (due to his Madh-hab), Ad-Dimashqee (due to his place of residence and death).

His Kunyah was Abul Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

His Birth and Upbringing:
He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

His Teachers:
He learned and took knowledge from the greatest scholars of the Ummah during his time. In Damascus, he studied under:

1. Ibnul Qayyim Al Jawziyyah,
2. Zayn-ud-Deen Al ‘Iraaqee,
3. Ibn An-Naqeeb,
4. Mohammad bin Isma’eel Al Khabaaz,
5. Dawood bin Ibraaheem Al ‘Ataar,
6. Ibn Qaadee Al Jabal
7. Ahmad bin ‘Abdil Haadee Al Hanbalee.

In Makkah, he heard from:
8. Al Fakhr ‘Uthmaan bin Yoosuf An-Nuwayree.

While in Jerusalem, he heard from:
9. Al Haafidh Al ‘Alaa’ee.

In Egypt, he heard from:
10. Sadr-ud-Deen Abul Fath Al Maydoomee,
11. Naasir-ud-Deen bin Al Mulook.

The Educational Positions he was appointed to:
Ibn Rajab devoted himself to knowledge and spent all his time in researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. He was given a teaching position in the Hanbalee School in 791H but then it was taken from him. During the lifetime of his father, he was appointed the Halaqah (study circle) on Tuesday in the Central Masjid of Banu Umayyah. This was after the death of Ibn Qaadee Al Jabal, may Allaah have mercy on him, in 771H.

His Students:
Students of knowledge turned to Al Haafidh Ibn Rajab (rahimahullaah) to learn under him, benefit from his knowledge and hear his narrations. This was since he was an Imaam in the Science of Hadeeth – both in reporting and investigating. The reason for this was because he spent such a large portion of his time engrossed in that subject that he wasn’t known except through the Hadeeth. There was no one found that was more proficient in it (during his time) besides him.

From the most famous of his students were:
1. Abul ‘Abbaas Ahmad bin Abee Bakr bin ‘Alee Al Hanbalee, known as Ibn Ar-Risaam [d. 884H],
2. Abul Fadl Ahmad bin Nasr bin Ahmad, the Muftee of the lands of Egypt [d. 844H],
3. Dawood bin Sulaymaan Al Mawsilee [d. 844H],
4. ‘Abdur-Rahmaan bin Ahmad bin Mohammad Al Muqree,
5. Zayn-ud-Deen ‘Abdur-Rahmaan bin Sulaymaan bin Abil Karam, well known as Abu Shi’ar,
6. Abu Dharr Az-Zarkashee [d. 846H],
7. The Judge ‘Alaa-ud-Deen Ibn Al-Lahaam Al Ba’alee [d. 803H],
8. Ahmad bin Sayf-id-Deen Al Hamawee.

The Scholars’ Praise for Him: [This section was added to the translation for additional benefit.]
Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al Jawhar-ul-Munaddad (pg. 48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) Madh-hab until he mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write.”

Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narration and awareness of their meanings.”

Ibraaheem bin Mohammad Ibn Muflih said of him: “He was the Shaykh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaykh of the Hanbalee Madh-hab and he wrote many beneficial books.”

His Creed:
Ibn Rajab (rahimahullaah) treaded the Manhaj of the Salaf with regard to the issues of Eemaan and acquiring knowledge. And he supported it and defended it from the false arguments of the opponents. His books are loaded with that. And he wrote some treatises specifically on this topic such as his book ‘Bayaan Fadlu‘Ilm-is-Salaf ‘alaal-Khalaf.’ However, there can be found traces of Sufism in his books, may Allaah protect him from inclining towards it’s dangerous paths, due to what Allaah has given him from vast knowledge of the Narrations and a clear Salafee Methodology.

His Madh-hab with regard to the Subsidiary Issues:
In Fiqh, he (rahimahullaah) followed the Madh-hab of the venerable Imaam, Ahmad bin Hanbal, may Allaah have mercy on him. He is counted as being one of the major scholars of the (Hanbalee) Madh-hab, and of those who were highly proficient in it. What provides evidence for this is his book: ‘Al Qawaa’id Al Kubraa fil-Furoo'’ for this is one of his most prominent works on the subject of Fiqh, which shows his vast knowledge on the intricate details of Fiqh issues. This is such that Al Haafidh Ibn Hajr said in his book Ad-Durar: “He did excellent work in it.” And Ibn Qaadee Shuhba and Ibn Muflih said: “It indicates his complete knowledge of the (Hanbalee) Madh-hab.”

And in Kashf-udh-Dhunoon it states: “It is a book from the marvels of this time. And it is such that he sought to explain much in it. Some claim that he found the scattered principles of Shaykh-ul-Islaam Ibn Taymiyyah and gathered them together, but that is not the case. Rather, he, may Allaah have mercy on him, was above that. This is what was stated.”

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaykh-ul-Islaam Ibn Taymiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibnul Qayyim Al Jawziyyah, the most outstanding student of Shaykh-ul-Islaam Ibn Taymiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

His Written Works:
Al Haafidh Ibn Rajab, may Allaah have mercy on him, was considered one of the most able and famous scholars in his time at writing. Thus, he has numerous and beneficial works on the subjects of Tafseer, Hadeeth, Fiqh, History and Raqaa’iq (Heart-Softening Material). Amongst his books are:

On Tafseer and Qur’aanic Sciences:
1. Tafseer Surah Al Ikhlaas,2. Tafseer Surah Al Faatihah,
3. Tafseer Surah An-Nasr,
4. I’raab Al Basmalah,
5. Al Istighnaa bil-Qur’aan,

On Hadeeth and Its Sciences:
1. Sharh Jaami’ At-Tirmidhee,
2. Sharh ‘Ilal At-Tirmidhee,
3. Fath-ul-Baaree bi-Sharh Saheeh Al Bukhaaree,
4. Jaami’-ul-‘Uloom wal-Hikam fee Sharh khamseena Hadeethan min Jawaami’-il-Kalim, which is the source for this book,

He also has a collection of treatises in which he explains individual hadeeth, such as:
5. Sharh Hadeeth: Maa Dhi’baani Jaa’iaan ursilaa fee Ghanam… [English: The Craving for Wealth and Status],
6. Ikhtiyaar Al Awlaa fee Sharh Hadeeth Ikhtisaam Al Mala Al A’alaa,
7. Noor-ul-Iqtibaas fee Mishkaat Wasiyyat-in-Nabee Libn ‘Abbaas,
8. Ghayaat-un-Nafa’ fee Sharh Hadeeth Tamtheel-ul-Mu’min bi-Khaamat-iz-Zara’,
9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah [English: Alleviating Grievances in Describing the Condition of the Strangers], And many others.

On Fiqh:
1. Al Istikhraaj fee Ahkaam-il-Kharaaj,
2. Al-Qawaa’id-ul-Fiqhiyyah,
3. Kitaab Ahkaam-ul-Khawaateem wa maa yata’alaqu bihaa,

On Biographical and Historical Accounts:
1. Adh-Dhayl ‘alaa Tabaqaat-il-Hanaabilah,
2. Mukhtasar Seerah ‘Umar bin ‘Abdil ‘Azeez,
3. Seerah ‘Abdul Malik bin ‘Umar bin ‘Abdil ‘Azeez,

On Heart softening Material and Admonitions:
1. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-‘Aam min Al Wadhaa’if,
2. At-Takhweef min An-Naar wat-Ta’reef bi-Haali Daar-il-Bawaar,
3. Al-Farq bayna An-Naseehah wat-Ta’yeer [English: The Difference between Advising and Condemning],
4. Ahwaal Ahlil Quboor,

His Death:
Al Haafidh Ibn Rajab, may Allaah have mercy on him, passed away on a Monday night, the fourth of Ramadaan, 795H. He died while in Damascus in a land, which was called Al-Humayriyyah, in a garden area he used to rent. His funeral prayer was performed the next day and he was buried in the Baab As-Sagheer graveyard next to Shaykh Abul Faraj Ash-Sheeraazee.

Source:
‘Eeqaadh-ul-Himam’ an abridgement of ‘Jaami’-ul-‘Uloom wal-Hikam’ (pg. 8-11)

Produced by Al-Ibaanah.com

[Slightly modified for clarity]

Al Haafidh Ibn Rajab Al-Hanbalee

Question: If the pillars and conditions of marriage are fulfilled, except that the guardian and the groom are in different countries, is it permissible to contract the marriage by telephone or not?

Answer: Bearing in mind the proliferation these days of deception and cheating and the skill of some people in imitating others’ speech and their ability to precisely mimic the voices of others – there is even one of them who can imitate a number of males and females, young and old and speak in their voices and in their different languages, making the listener believe that the speakers are a number of people, and they are not but one person – and bearing in mind the goal of the Islamic Law, which is to protect people’s chastity and preserve their honor and prudence therein, more than prudence in contracts of others that no dependence be placed in marriage contracts regarding consent, acceptance and delegation on telephonic transmissions, in order to attain the objectives of the Islamic Law and to increase the attention paid to preserving chastity and honor, so that foolish people may not waste their time and those who convince themselves to cheat and deceive.

The Permanent Committee
Fatawa Islamiyah (Vol. 5, p. 253-254)

The Ruling on Contracting a Marriage by Telephone

In the name of Allah the Most Beneficent Most Merciful,

Women conversing with Foreign Men has Stipulations by the Sheikh Saalih al-Fouzaan -may Allah preserve him- [Reference below]:

Question: What is the ruling on a woman speaking with the owner of a store or a tailor? Hoping for a comprehensive instruction directed towards the women.

Answer: A woman conversing with a store owner with (proper) conversation with what is required and which there is no fitnah contained in it (i.e. being loose, alluring etc.) then there is no problem with that.

For the women (of the past) used to speak with the men in times of necessity and concerns that which no fitnah were found in them (the conversations) and they were within the context of the requisite.

As for (the conversation) being comprised of laughing or smiling or with a tempting and seductive voice then this is (totally) forbidden and isn't permitted. Allah Glorified be He and Most High said addressing the Wives of His Prophet -sallahu 'alayhi wasallam-: (So be not soft in speech, lest he in whose heart their is a disease should be moved with desire, but speak in a honourable manner).33:32

In a honourable manner is what is approved of (from good) to the people (containing no looseness or flirtaciousness or the likes) and to the extent of the need. But whoever exceeds that for instance the conversation consists of laughing and smiling or with an attractive voice or other than that or if she uncovers her face in front of him or her arms then all of this is prohibited and objectional and is from the reasons of fitnah coming about and falling into vile acts.

Women conversing with Foreign Men has Stipulations