Ebook – The Dismantling of the Satanic Verses
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Please find the ebook at the end of the post here.
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Showing posts with label Manhaj. Show all posts
Showing posts with label Manhaj. Show all posts
24 August 2011
Will Those from the 72 Misguided Sects Remain in the Hellfire Forever?
Question: Regarding the hadeeth of the saved sect, ‘all in the hellfire except one’[1], will those from the other 72 sects ever come out of the Hellfire or will they reside in the Hell forever so that they may be called kuffaar (Disbelievers), or will they come out of it after some time?
Answer: This question has 2 parts. The first part is that it is apparent that the questioner has misunderstood and has made a mistake pertaining to a very important matter. He has assumed that whoever was threatened by the Fire is a Kaafir (Disbeliever) or that the ruling of kufr (disbelief) is applicable to him; this is a big mistake. This is a big mistake because Allaah سبحانه وتعالى may have threatened them with the Fire due to their disobedience and not due to their being from the Disbelievers.
31 July 2011
Fanaticism towards the Scholars, Emotions contaminated with Desires
The People their Shaykh has praised.
The only person criticized in their view is the one their scholar has criticized. If the criticism is general and rejected , due to a detailed praise from a number of scholars, you’ll find they won’t pay any attention to what those ulema have said. i.e the detailed praised.
They say: “ Our shaykh is more knowledgeable about the condition of such and such than those scholars. The detailed criticism takes precedence over the general praise.” This is what those people negligent or ignorant say! This is a correct principle. The detailed criticism takes precedence over the general praise.
Furthermore, if you investigate the situation you’d find that this criticism is based on false reports and hidden hatred or envy. This criticism isn’t supported on a knowledge based research.
Ibn Abdul Bar (May Allah have mercy on him) said: “ A group of scholars in Fiqh and Hadeeth, who have insight in understanding and research have said: “ We don’t accept (the Jarh) from Ibn Ma’een or other people about a person who is well known for knowledge, trustworthiness, and sound understanding. The criticism in this case is rejected until the reason he’s criticizing the Muslim, is in accordance with the actions that validate a trustworthy person to be criticized. Reason being, this person is marked as being reliable. Therefore it’s incorrect to think about him being otherwise.” [ Tamheed Darul Farquq 7/171]
24 July 2011
Haste Is From Shaytaan
Shaikh Abdullah Bukhaari (hafidha-hullaah) stated:
It is obligatory to attach the Ummah to the Rabbaani Scholars; those who are well known for their goodness, steadfastness, leadership; and sound advice to the Ummah; and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people; because the Ulama are the inheritors of the Prophets, as reported in the narration [1] from the Prophet (sallal-laahu-alayhi-wasallam).
Imaam Ibnul Qayyim (rahimahullaah) in explaining this hadith stated:
This is from the greatest of virtues of the people of knowledge; and because the Prophets are the best of the creation, so their inheritors are the best after them. And when it is the case that every one who is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. And none will take the place of the Messengers in propagating what they have been sent with, except the Ulama. They are the most worthy of their inheritance. [2] End of quote
So may Allaah guide us to correctness and grant us Tawfeeq to truly realize the station of the Ulama. O hasty Youth! Do not transmit statements in the name of enjoining good and forbidding evil in times of Fitan and severe differing, even though the Rabbaani Scholars have already adviced you to withhold your tongue.
Sheikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
01 July 2011
28 June 2011
Errors in Manhaj Occur Due to Underlying Errors in Aqidah
Manhaj – may Allaah bless you – is built upon the aqidah, so whoever’s aqidah is sound, then his manhaj will be sound without doubt, because the Prophet (sallallaahu alayhi wasallam), when he mentioned the splittign of the Ummah into seventy-three sects, all of them in the Fire except for one, they (the Companions) said, “Which one is it O Messenger of Allaah?”, and he replied:
Whoever is upon the like of I and my Companions are upon.
19 June 2011
Is Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself
Shaikh Salih al-Fawzan was asked “Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?”. To which he replied, “There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf.” (Al-Ajwibah al-Mufidah p.16)
Taken from www.spubs.com
08 May 2011
Foundation of the Sunnaah
Imaam Ahmad ibn Hanbal Rahimahullaah
Pg 91-93
Ibn Abee Ya’laa Reports in his Tabaqaatul –Hanaabilah,2 1/163-167,
From Sulaymaan Ibn ‘Abdullaah as Sijzee(who said), I came to the door of Al Mu’tasim and saw that the people had crowded together at his door, as if it was day of ‘Eed. I entered the place and saw a spread out carpet and chair that had been thrown on the floor. I stood facing the chair and whilst I was standing, al Mu’tasim approached me and sat on the chair. He removed his shoes from his feet and placed one foot on top of the other. Then he said. ‘Let Ahmad be present,’ so he was brought out in his presence. After Imaam Ahmed stood in front of him and greeted him (al Mu;tasim) said,’O Ahmad speak and do not be afraid. ‘So Imaam Ahmad said, By Allaah , O Ameerul Mu’mineen I have just entered upon you and there is no a seed weight of anxiety in my heart.”
Al Mu’tasim said to him, ‘What do you say about Qur’aan?’
He said, “the speech of Allaah , eternal , not created .Allaah , the Mighty and Majestic said:
سُوۡرَةُ التّوبَة
وَإِنۡ أَحَدٌ۬ مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَتَّىٰ يَسۡمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبۡلِغۡهُ مَأۡمَنَهُ ۥۚ ذَٲلِكَ بِأَنَّہُمۡ قَوۡمٌ۬ لَّا يَعۡلَمُونَ (٦)
And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection then grant him protection, so that he may hear the Word of Allâh (the Qur'ân), and then escort him to where he can be secure, that is because they are men who know not. (6)
So he said, do you have a proof other than this?’
Imaam Ahmad replied,’ Yes O Ameerul-Mu’mineen, The saying of Allaah , the Mighty and Majestic
سُوۡرَةُ الرَّحمٰنۡ
ٱلرَّحۡمَـٰنُ (١) عَلَّمَ ٱلۡقُرۡءَانَ (٢
The Most Gracious (Allâh)! (1) He has taught (you mankind) the Qur'ân (by His Mercy). (2)
And He did not say ‘Ar Rahmaan.He Created the Qur’aan.’ And His saying,the Mighty and Majestic
سُوۡرَةُ یسٓ
يسٓ (١) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ (٢)
Yâ-Sîn. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings.] (1) By the Qur'ân, full of wisdom (i.e. full of laws, evidences, and proofs), (2)
He did not say:Yaa’seen. By the Qur’aan (that is) created.’
So Al Mu’tasim said, ‘Imprison him.’ So he was imprisoned and the people dispersed.
When I arose (the next morning) I made my way to the door (of al Mu’tasim)and the people were entering, so I entered along with them .Al Mu’tasim approached and sat on the chair and said ,Bring Ahmad ibn Hanbal,’ and so he was brought . When he stood in from of him, Al Mu’tasim said to him, ‘How were you in your cell yesterday, O Ahmad?’
Imaam Ahmad said, ‘In goodness and all praise are due to Allaah, except that in my cell, Omeerul Mu’mineen, I saw something amazing.” He said to him, ‘And what did you see?’ So he replied, I arose in the middle of the night, performed ablution for the prayers and prayed two rak’ahs.In one rak’ah;Alhamdulillaah…’ and Qul A’oodhu bi Rabbin-Naas,’and the second rak’ah; Alhamdulillaah…and ‘Qul A’oodhu bi-Rabbil-Falaq.’Then I sat down and read tashahhud and gave salutation ( to my right and to my left).then I stood (again) made the takbeer and recited:’Alhamdulillaah…’ and desired to read :Qul- Huwallaahu –Ahad,’and I was not able. I tried hard to read something else from the Qur’aan and I was not able. Then I stretched my eyes to the corner of the prison and (behold) I saw the Qur’aan laid out (on the floor), dead. So I washed it and shrouded it, then prayed over it and buried it.”
So Al Mu’tasim said, Woe to you, O Ahmad, and does the Qur’aan die!” So Ahmad said to him, well that is what you say-that it is created. And everything that is created dies.” Al Mu’tasim said, Ahmad has Subdued us, Ahmad has subdued us.’
25 April 2011
Characteristics of the Incorrect Paths
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.
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.
13 March 2011
Principles that are obligatory for the Salafee to know
Taken from http://www.sunnahpublishing.net/
An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation. A small excerpt from the translation:
“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge. Why? This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him. And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator. And they see him not to have left the manhaj. Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay away. There is nothing better than being safe and sound and that your religion is safe. Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread. If they cannot be found, then the Salafee tapes and books are around. Allah didn’t attach the religion to a specific person. And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..
Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee? Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that. If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him. Because the truth is fixed and doesn’t move. As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance. How is this? And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one. And saying that the middle course Islam which the Prophet - sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings. And not to differ between them or split them. This is the epitome of heresy and disbelief. Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him. This confirms for you all what has preceeded: that The student of knowledge that has been warned from - and Halabee is not a scholar - the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.
Due to this, Shaikh an Najmee – rahimahullah – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people. What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them. Do not attach the religion and do not attach the truth that you follow to personalities”
An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation. A small excerpt from the translation:
“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge. Why? This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him. And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator. And they see him not to have left the manhaj. Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay away. There is nothing better than being safe and sound and that your religion is safe. Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread. If they cannot be found, then the Salafee tapes and books are around. Allah didn’t attach the religion to a specific person. And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..
Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee? Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that. If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him. Because the truth is fixed and doesn’t move. As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance. How is this? And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one. And saying that the middle course Islam which the Prophet - sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings. And not to differ between them or split them. This is the epitome of heresy and disbelief. Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him. This confirms for you all what has preceeded: that The student of knowledge that has been warned from - and Halabee is not a scholar - the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.
Due to this, Shaikh an Najmee – rahimahullah – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people. What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them. Do not attach the religion and do not attach the truth that you follow to personalities”
13 October 2010
Our call
Who are we?
[1]: We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of the Messenger of (Allah Sallalahu alaihi wa Sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeehta’teel (denial). (resemblance), nor
[2]: We love the Companions of the Messenger of Allah (Sallalahu alaihi wa Sallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee’ah.
[3]: We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.
[4]: We despise ’ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.
[5]: We do not accept anything from the books of Fiqh (jurisprudence), nor from the books of Tafsir (explanation of the Qur’an), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and the jurists and other than them. However, we do not accept a ruling, except with an authentic proof.
[6]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’an, or the authentic and authoritative hadeeth. And we detest what emanates from many books and admonishers in terms of false stories and weak and fabricated Ahadith.
[7]: We do not perform Takfeer (expel one from Islaam) upon any Muslim due to any sin, except Shirk (polytheism) with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah from that.
[8]: We believe that the Qur’an is the Speech of Allah, it is not created.
[9]: We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this.’ ‘So co-operating upon righteousness and piety (taqwaa) and mutual advising necessitates warning against evil and not co-operating with the wicked.’
[10]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.
[11]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness. So therefore, we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.’
[12]: We restrict our understanding of the Book of Allah and the Sunnah of the → Messenger of Allah r to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allâah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islâmic education from the start – without any influence from the disbelieving western education.’
[13]: We believe that politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.
[14]: We believe that there will be no honor or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah.
[15]: We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive Daw’ah.
[16]: We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah.
[17]: Our Daw’ah and our ’Aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold nor silver. We say this so that no one may have hope in buying out our Daw’ah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.
[18]: We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them.
[19]: We do not accept a Fatwaa except from the Book of Allah and the Sunnah of the Messenger of Allah.These are glimpses into our ’Aqeedah and our Daw’ah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allâah knows best.
Endnotes:[1] This explanation of our call has been summarized from Tarjumah Abee ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources.
[2] al-Furqaan magazine (issue no. 14, p. 15)
[3] From Fiqhul-Waaqi’ (p. 49) of Shaykh al-Albaanee
[4] Fiqhul-Waaqi’ (p. 51)
[1]: We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of the Messenger of (Allah Sallalahu alaihi wa Sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeehta’teel (denial). (resemblance), nor
[2]: We love the Companions of the Messenger of Allah (Sallalahu alaihi wa Sallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee’ah.
[3]: We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.
[4]: We despise ’ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.
[5]: We do not accept anything from the books of Fiqh (jurisprudence), nor from the books of Tafsir (explanation of the Qur’an), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and the jurists and other than them. However, we do not accept a ruling, except with an authentic proof.
[6]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’an, or the authentic and authoritative hadeeth. And we detest what emanates from many books and admonishers in terms of false stories and weak and fabricated Ahadith.
[7]: We do not perform Takfeer (expel one from Islaam) upon any Muslim due to any sin, except Shirk (polytheism) with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah from that.
[8]: We believe that the Qur’an is the Speech of Allah, it is not created.
[9]: We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this.’ ‘So co-operating upon righteousness and piety (taqwaa) and mutual advising necessitates warning against evil and not co-operating with the wicked.’
[10]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.
[11]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness. So therefore, we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.’
[12]: We restrict our understanding of the Book of Allah and the Sunnah of the → Messenger of Allah r to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allâah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islâmic education from the start – without any influence from the disbelieving western education.’
[13]: We believe that politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.
[14]: We believe that there will be no honor or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah.
[15]: We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive Daw’ah.
[16]: We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah.
[17]: Our Daw’ah and our ’Aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold nor silver. We say this so that no one may have hope in buying out our Daw’ah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.
[18]: We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them.
[19]: We do not accept a Fatwaa except from the Book of Allah and the Sunnah of the Messenger of Allah.These are glimpses into our ’Aqeedah and our Daw’ah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allâah knows best.
Endnotes:[1] This explanation of our call has been summarized from Tarjumah Abee ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources.
[2] al-Furqaan magazine (issue no. 14, p. 15)
[3] From Fiqhul-Waaqi’ (p. 49) of Shaykh al-Albaanee
[4] Fiqhul-Waaqi’ (p. 51)
04 October 2010
22 September 2010
The Salafi Da'wah with Respect to Other Jamaa'ahs
Article ID : SLF020002 [24957]
I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.
The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: "The best of people is my generation, then those who come after them, then those who come after them.", i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind.
That this attachment is not to a single person or persons, as is the case with other Jamaa'ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: "Then there will come a people who give witness and their witness is not asked for...", and in other ahaadeeth there occurs: "A group of my Ummah will not cease to be upon the truth..."
So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, 'Taa'ifah' is used to refer to a single person or more.
Thus if we understand this meaning of the 'Salafees' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter:
That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: "My Ummah will not unite upon error," and it is not correct to refer this to the people of later ages; those present today.
In addition to that is the ahaadeeth referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects, saying: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of (S)?" He (S) replied "They are the Jamaa'ah." This shows who is meant in the previous hadeeth "My Ummah will not unite upon error" since they are the saved sect, along with those who have their outlook and follow them.
The Statement of the Muhaddith of the Era
On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]
Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]
21 September 2010
The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth
Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]
Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:
One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.
Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.
Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."
Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
19 September 2010
The Way to Salvation is Found in Holding to the Qur'aan and the Sunnah
للشيخ ربيع بن هادي المدخلي
أصله : مكالمة هاتفية مع المركز السلفي (( ترويد )) بكندا
ترجمه وخرج الآيات والأحاديث موسى الطويل [ريتشاردسون]
Shaykh Rabee' ibn Haadee Al-Madkhalee
From a tele-link (1424-07-09) with TROID
Translation, footnotes by Moosaa Richardson
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…
Verily the praise is for Allaah, we praise Him, seek His Assistance and Forgiveness. And we seek refuge in Allaah from the evils of our own selves, and from the evil (outcomes) of our deeds. Whomever Allaah guides, there is no one to lead him astray; and whomever Allaah has left astray, there is no one who can guide him. And I testify that there is no deity worthy of worship except Allaah alone without any partners, and I further testify that Muhammad is His Servant and Messenger.
"O you who believe! Fear Allaah with the true fear He deserves, and do not die except as Muslims." [1]
"O Mankind! Fear your Lord, the One who created you from a single soul, and then created from that soul its mate, and then sent forth from the two of them multitudes of men and women. And fear Allaah the One through whom you seek (your mutual rights), and (take care of) the ties of kinship, for verily Allaah is a Watcher over you." [2]
"O you who believe! Fear Allaah and speak a word that is straight to the point. As a result, He will correct your actions and forgive your sins. And whoever obeys Allaah and His Messenger has indeed succeeded with a great victory." [3]
To proceed: Then verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad, sallallaahu 'alayhe wa sallam. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance; and every kind of misguidance is in the Fire.
I welcome all of my children, brothers, and loved ones, to this good, blessed opportunity, that which we ask Allaah, the Blessed and Exalted, to bring benefit from, and that He makes us and all of you from those who listen to the statements (of Truth) and follow the finest of them.
In this introduction you have heard the statement of the Prophet, sallallaahu 'alayhe wa sallam:
"Verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance." [4]
The Messenger of Allaah, sallallaahu 'alayhe wa sallam, used to repeat this address often. It is from his jawaami' al-kalim (short, concise speech that carries extensive meanings), sallallaah 'alayhe wa sallam. It contains an incitement to hold fast to the Book of Allaah, since it is the best speech, an incitement to hold fast to the guidance of the Prophet, sallallaahu 'alayhe wa sallam, since it is the best guidance, and a caution against innovation, since it is the worst of all affairs.
So due to the importance of these blessed, all-inclusive, prophetic words, the Prophet, sallallaahu 'alayhe wa sallam, used to repeat it often so that his Companions that were listening would comprehend them and carry them to those who would come after them, following them in righteousness, so that these words would be understood by everyone that Allaah wants good for.
Based on this, I urge you to hold fast to the Book of Allaah and the Sunnah of His Prophet, sallallaahu 'alayhe wa sallam; and I warn you against the newly invented matters, innovation and misguidance, as they are from the most evil of all affairs, and only with Allaah is the refuge. While, on the other hand, holding fast to the Book of Allaah and the Sunnah of the Messenger of Allaah is the best of all affairs. And this is a great principle, one guaranteed by the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam. It is a principle that was adopted by the Salaf, one that they called to, and one that they used to refute all of those who held positions contrary to what is found in the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam.
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).
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).
09 July 2010
What is the dress of the woman in the Prayer?
By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee Translated by Abbas Abu Yahya
Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).
Then the Shaykh says: ‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’ [Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162] Umm Ayoob says:‘So in summary: Shaykh Albani Rahimullaah holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.
His sources for this are the following:
1 - His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.
2 - The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.
3 - Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.
This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani Rahimullaah retracted from his saying that of recommendation of wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.
This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s Rahimullaah retraction from the opinion of it being recommended to the opinion of it being obligatory.
The Shaykh (Rahimullaah) said while refuting the followers of Imaam Shafi’ee :
‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’ The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded. The statement of Imaam Shafi’ee Rahimullaah in the book ‘al-Umm’ which we previously mentioned, where he said (1/78): ‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . . and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’
Shaykh Albani continues: ‘Verily Aeysha Radi Allaahu anha said: ‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’ ‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’ She used to do this so that nothing shown from her clothing. Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.
Also, with the same meaning is the statement of Ibn Umar Radi Allaahu anhu :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’ [‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135] Umm Ayyoob continues: ‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’ [‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ - compiled by Umm Ayyoob p.57-58]
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