What is ijmaa? (Consensus or Unanimous Agreement of the Scholars) – Dr. Saleh As Saleh [Audio|En]


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Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah, along with ijmaa and Qiyaas – Shaikh Muhammad Bazmool

THE FOURTH FOUNDATION:

Knowledge means: The statements of Allaah and His Messenger and the statements of the Sahaabah (Companions), along with the unanimous agreement of the scholars (ijmaa’) and correct logical conclusion (qiyaas).

Therefore, the Qur’aan and Sunnah must be understood in light of the understanding of the Companions and those who followed them in goodness. This is the Way of the Believers, as Allaah says:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ
سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows a way other than the Way of the Believers, We will turn him to what He has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

How excellent is the statement of the one who said:

“Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said, there being no variance in this. Knowledge is not that you present a difference imprudently between the Messenger and the view of a fool. Nay, nor is it the presenting of a difference ignorantly Between the texts and the view of a Faqeeh (Scholar) Nay, nor is it the rejection of texts intentionally out of fear of falling into tajseem [14] and tashbeeh.” [15]

Al-Awzaa’ee, may Allaah have mercy on him, said:

“Knowledge is what the Companions of Muhammad صلى الله عليه وسلم have reported. Anything beyond this is not knowledge.” [16]

Az-Zuhree, may Allaah have mercy on him, would write down the statements of the Taabi’een, and Saalih bin Kaysaan would oppose him in this. Later, he felt remorse for having abandoned that. [17]

This is also the path that Abu Haneefah An-Nu’maan followed, may Allaah have mercy on him and be pleased with him.

Ibn Al-Mubaarak, may Allaah have mercy on him, said: “I heard Abu Haneefah say:

‘When something is reported from the Prophet, we take it. And when something is reported from the Companions of the Prophet صلى الله عليه وسلم, we choose from their opinions. And when something is reported from the Taabi’een, we contest with them (with our views as to which is correct).’” [18]

This was the same path taken by Maalik bin Anas Al-Asbahee, the Imaam of Madeenah, may Allaah have mercy on him and be pleased with him.

When his book al-Muwatta’ was mentioned to him, Maalik said:

“It contains the hadeeth of Allaah’s Messenger and the statement(s) and opinion(s) of the Sahaabah and the Taabi’een. I also voiced my opinion based on Ijtihaad (scholarly deduction) and on what I found the people of knowledge upon in our lands, not transgressing that for the views of others.” [19]

This was also the path that Ash-Shaafi’ee adhered to, may Allaah have mercy on him and be pleased with him. [20]

Ash-Shaafi’ee, may Allaah have mercy on him, said:

“Knowledge is of several categories:

First: The Book and the Sunnah, if it is an authentically reported Sunnah;

Second: The unanimous agreement of the scholars in those matters in which proof from the Book and the Sunnah cannot be found;

Third: When some (or one) of the Companions of the Prophet صلى الله عليه وسلم said something and we don’t know of any opposition to that from the rest of them;

Fourth: When the Companions of the Prophet صلى الله عليه وسلم differed among themselves, yet he صلى الله عليه وسلم did not object to them.

Fifth: Qiyaas (analytical deduction) of one of these categories.

One should not go to another source apart from the Book and the Sunnah so long as they are both present (i.e. proof is found in them). Knowledge should be taken from the highest source.” [21]

This was also the way of Ahmad bin Muhammad bin Hanbal, may Allaah have mercy on him and be pleased with him.

Ahmad bin Muhammad bin Hanbal said:

“If a hadeeth from the Prophet صلى الله عليه وسلم exists on an issue, we should not take the opinion of someone else that is in opposition to it – regardless if he is one of the Companions or those that came after them.

And if there exist conflicting views from the Companions of Allaah’s Messenger on a particular issue, we may choose from their opinions. However, we do not transgress from their opinions to the views of someone else.

And if no statement from the Prophet or his Companions exists on an issue, we may choose from the opinions of the Taabi’een…” [22]

Muhammad bin Al-Hasan said:

“Whoever is knowledgeable of the Book and the Sunnah, and of the opinions of the Companions of Allaah’s Messenger صلى الله عليه وسلم, and the views favored by the Muslim Fiqh scholars is allowed to exert his opinion by way of (scholarly) Ijtihaad in those matters in which he finds difficulty, thus ruling by it and implementing it in his prayer, fast, Hajj, and all of the other things he was commanded and prohibited to do.

But if he exerts his efforts to come up with an opinion, and investigates and applies analytical deduction, and still doesn’t come up with the correct view, he is permitted to act on his resulting view, even if he did err in attaining the correct view that should be followed.” [23]

Muhammad bin Al-Hasan also said:

“Knowledge is of four types:

1. That which is found in the clear Book of Allaah, and what is analytically deduced from it;

2. That which is found in the reported Sunnah of Allaah’s Messenger, and what is analytically deduced from it;

3. That which the Sahaabah (Companions), may Allaah have mercy on them, unanimously agreed on, and what is analytically deduced from it;

This also includes the issues they differed on, so long as it doesn’t transgress beyond their views. If one of their opinions is chosen, that (view) is considered knowledge that was analytically arrived at.

4. That which the majority of the Muslim Fiqh scholars have favored as well as what is analytically deduced from that and which serves as an equivalent to it.

Knowledge does not exceed the boundaries of these four types.” [24]

* This foundation consists of several matters, amongst which are:

1. A student of knowledge should accustom himself to connect issues with their evidences from the Book and the Sunnah, according to the understanding of the pious predecessors (Salaf as- Saalih). This is where the importance of the books written on the rulings found in ayaat and ahaadeeth and the books on the narrations of the Companions comes in.

2. The Sunnh of the Messenger of Allaah صلى الله عليه وسلم is divided into two types:

A. The apparent Sunnah, which is explicitly clear, and

B. The unapparent Sunnah, which is not explicitly clear.

As for the first type of Sunnah, which is the clear and apparent Sunnah, then it refers to what is clearly attributed to the Prophet صلى الله عليه وسلم from statements, actions, tacit approvals, behavioral descriptions and physical attributes. This is considered “the Sunnah” according to the scholars of Hadeeth.

From the categories above, those that are related to religious rulings, and which serve to establish obligations and laws, are: his صلى الله عليه وسلم statements, actions, and tacit approvals. This is why the scholars that formulate principles (Usooliyoon) and those that excel in Jurisprudence (Fuqahaa) have limited the definition of the Sunnah to just these categories, since their main objective was just to clarify the religious laws.

The second type of Sunnah, which is the Sunnah that is not explicitly clear, refers to that which is attributed to one of the Companions for which there is no room for opinions in the matter or that which takes on the ruling of being raised to a saying or action of the Prophet.

This consists of the following scenarios:

A. When a Companion makes a statement on a matter in which there is no room for one’s opinion to enter into it (i.e. so naturally he received knowledge of it from the Prophet);

B. When a Companion issues an opinion and there is no text that contradicts it;

C. When a Companion explains the circumstances under which a verse from the Qur’aan was revealed, in a clear manner;

D. When a Companion explains something that has been reported;

E. What has been reported from the Companions concerning their difference of opinion in the description of acts of worship;

F. What has been reported from the Companions, in that which is known as “Interpretative Recitation”;

G. What has been reported from them as interpretations of the noble Qur’aan from some of the scholars.

It is for this reason that a student of knowledge must strive to find out what has been reported on the Companions with regard to issues of knowledge.

However, there are some shortcomings that occur in this aspect, and that is due to several reasons:

First: There is a general lack of concern for finding out which narrations are authentic from which are weak.

Second: Verifying the opinion of a Companion on an issue.

Third: Discrediting the ascription of an opinion to a Companion before verifying if it was the last of the views he had on the issue or not.

3. In order to fully implement this principle, you must know that it is not permissible for us to introduce an opinion on a particular issue that is outside the realm of their views.

Their statements – may Allaah have mercy on them – show a unanimous agreement on this approach. So whoever transgresses beyond the fold of their views has departed from the path of the believers. We also just recently quoted their statements in this regard.

Abul-Mudhfar As-Sama’aanee, may Allaah have mercy on him, said:

“We were ordered to follow and encouraged to do that. And we were prohibited from innovating as well as warned against it. The trademark of Ahlus-Sunnah is their following of the Salaf whilst abandoning everything that is innovated and newly-introduced.” [25]

Ibn Taimiyyah, may Allaah have mercy on him, said:

“Whoever interprets the Qur’aan or the Hadeeth, explaining them in a way that is different from the well-known interpretations of the Companions and Successors, is fabricating a lie on Allaah, denying Allaah’s verses and distorting words from their proper places. This is opening the door to heresy and atheism. The falsehood of this is known in the religion of Islaam by necessity.” [26]

So it is not for anyone to interpret a verse or a hadeeth in a manner that contradicts the interpretation of the Companions of Allaah’s Messenger, may Allaah be pleased with them.

Ibn Rajab, may Allaah have mercy on him, said:

“And in our time – I say: And in our time, this applies even more [27] – the recording of the statements of the exemplary Salaf is restricted to the time of Ash-Shaafi’ee, Ahmad, Ishaaq and Abu ‘Ubayd. So let the individual beware of what was introduced after them, for indeed there were many innovations that were introduced after their time. And there appeared those who ascribed themselves to following the Sunnah and the Hadeeth, such as the Dhaahirees and their likes who are the greatest in opposing it (i.e. the Sunnah) due to their deviation from the Imaams and their isolation from them in coming up with an understanding (of the texts), or their taking a view that the Imaams before them never held.” [28]

I say:
Ahmad bin Hanbal, may Allaah have mercy on him, said:

“Beware of speaking on an issue for which you do not have an Imaam (i.e. scholar who preceded you in it).” [29]

4. It is due to this principle – which is understanding the Glorious Qur’aan and the Prophetic Sunnah in light of the understanding of the Companions, may Allaah be pleased with them – that you will not find Ahlus-Sunnah wal-Jamaa’ah, the people of Hadeeth, engaging in the interpretation of the glorious Qur’aan or the explanation of the meanings of the Hadeeth from a linguistic and intellectual standpoint. Rather, you will find them investigating into the narrations, compiling the reports of the Salaf in their books, and basing their understanding and analytical deductions on that, contrary to the people of innovations and desires!!

Ibn Taimiyyah, may Allaah have mercy on him, said:

“The Murji’ah have deviated concerning this foundation (i.e. Eemaan) from what is clearly stated in the Qur’aan, the Sunnah and the statements of the Companions and those who follow them in righteousness. Instead, they have relied on their personal views and on the perverted interpretations they have reached from their understanding of the (Arabic) language. This is the way of the people of innovation. And this is why Imaam Ahmad would say: ‘The majority of the time that people fall into error is due to misinterpretation and incorrect analogy.’

This is why we find the Mu’atazilah, the Murji’ah, the Raafidah and other groups of innovators interpreting the Qur’aan with their own opinions and intellects and what they understand from it linguistically. As a result of this, you will find that they do not rely on the narrations of the Prophet, the Companions, the Successors or the Muslim Imaams. So they neither rely on the Sunnah nor do they rely on the unanimous consensus or reports of the Salaf. Rather, they just rely on the intellect and the language.

We also do not find them relying on the recorded books of Tafseer and Hadeeth and the narrations of the Salaf. Instead, they only rely on the books of literature and rhetoric that their leaders fabricated. This is also the way of the heretics. They only accept what is in the books of philosophy, literature and language. As for the books on Qur’aan, Hadeeth and Narrations, they do not give any importance to them.

These individuals turn away from the texts of the Prophets since according to them, they do not produce any knowledge!

And they are the ones who interpret the Qur’aan according to their own personal views and understanding, without resorting to any of the narrations of the Prophet and his Companions. We already mentioned previously the statements of Imaam Ahmad and others which show the prohibition of this and an indication that this is the way of the people of innovation.” [30]

He also said:

“Innovations only entered into the beliefs of the innovators because of the fact that they turned away from this path and began to base the Religion of Islaam on leads that were not correct, either due to what the verbatim indicated or what was understood from the meanings. They did not reflect on the explanation that came from Allaah and His Messenger. All leads that contradict the explanation of Allaah and His Messenger are considered misguidance.” [31]

Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: “This conforms to the intellect!”

Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.

And if he must resort to Ijtihaad (scholarly deduction) or investigation on an issue, he searches if there is someone before him (Salaf) that held that view so that he may follow him, and if not, he leaves it alone. This is since all good lies in following those who preceded (Salaf), while all evil lies in the innovating of those who came after (Khalaf). So stick to the early generation.

Footnotes:

14 Translator’s Note: The evil act of ascribing anthropomorphic qualities to Allaah such as claiming that He has a physical hand.

15 Translator’s Note: The evil act of comparing and likening Allaah’s attributes to the attributes of a created being, such as by saying Allaah’s hand is like a human’s hand.

16 Transmitted by Ibn ‘Abdil-Barr in Jaami’ Bayaa al-‘Ilmi wa Fadlihi (2/29)

17 Reported by Al-Khateeb Al-Baghdaadee in Taqyeed-ul-‘Ilm (pg. 106-107) and Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/76-77) in the footnotes of brother Muhammad Naasir Al-‘Ajamee to Bayaan Fadlu ‘Ilm-is- Salaf (pg. 69)

18 Akhbaar Abee Haneefah of As-Saymaree (pg. 10) on the authority of Abu Yoosuf and Eeqaadh Himam Uleel- Absaar (pg. 70)

19 Tarteeb-ul-Madaarik (1/193)

20 His statement preceded in the first part of this foundation, but this is another one of his statements.

21 Al-Madkhal ilaas-Sunan-il-Kubraa (pg. 110)

22 Al-Musawwadah (pg. 276)

23 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/61)

24 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/26)

25 Al-Intisaar Li-Ahlil-Hadeeth of Abul-Mudhfar As-Sama’aanee, which is found in Sawn-ul-Mantiq wal-Kalaam (pg. 158)

26 Majmoo’-ul-Fataawaa (13/243)

27 Translator’s Note: This statement is from the author, Shaikh Muhammad Baazmool.

28 Bayaan Fadlu ‘Ilm-is-Salaf (pg. 69)

29 This was quoted in Majmoo’-ul-Fataawaa (21/291) and Ibn Al-Jawzee mentioned its chain of narration in Manaaqib-ul-Imaam Ahmad bin Hanbal (pg. 178)

30 Al-Eemaan (pg. 114)

31 Majmoo’-ul-Fataawaa (7/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Caller must destroy the obstacles that stand between him and the people – Shaykh Ibn Uthaymeen

The Fifth Provision: The Caller must destroy the obstacles that stand between him and the people

The Caller must destroy the obstacles that stand between him and the people. This is since many of our brothers who are Callers, when they see people committing some evil, their over-protectiveness and hatred for this evil causes them to not go to these people and advise them. This is an error and it is not from wisdom at all. Rather, wisdom mandates that you go to them and invite them (i.e. give them da’wah), that you convey to them the truth, inciting them and intimidating them (with the Qur’aan and the Sunnah). Do not say that these people are sinners and that I cannot walk amongst them. O Muslim Caller, if you can’t walk amongst these people and go to them to call them to Allaah, then who will take charge of them? Won’t one of those individuals take charge of them? Won’t people who have no knowledge take charge of them? This should never be. This is why the Caller must have patience. And doing this is part of the patience that we talked about previously that the Caller must have. He must have patience and hate these evils. However, he must break the barriers between him and the people, such that he is able to bring his da’wah (call) to those who are in need of it. But as for him being haughty, then this is in opposition to what the Messenger (sallAllaahu ‘alayhi wa sallam) used to do. As is well known, the Prophet would go to the polytheists in their gathering places and call them to Allaah. And it has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Will not someone take me so that I may convey the words of my Lord, for indeed Quraish has prevented me from conveying the Words of my Lord.”

This was the habit of our Prophet, our Imaam and our role model Muhammad (sallAllaahu ‘alayhi wa sallam). So it is obligatory upon us to be like him when calling (Da’wah) to Allaah.

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

Ideologies of Disbelief : Marxism, Leninism, Communism, Socialism & Ba’athism – Imam Ibn Baz

From the ideologies of disbelief that contradict the authentic Creed and oppose what the messengers came with is:

What the atheists of this era believe in, such as the followers of Marx, Lenin and others who call to atheism and disbelief, regardless of whether they call that socialism, communism, ba’athism or any other name, for indeed from the base principles of these atheists is the belief that there is no god and that life is only (based on) matter. And from their principles is to reject the Day of Final Return, Paradise, Hellfire, and to disbelieve in all of the religions. Whoever examines their books and studies what beliefs they were upon will come to know that with full certainty. No doubt this belief is in contradiction to all of the heavenly revealed religions and leads its followers to the worst of fates in this world and the Hereafter.

Source: The Correct Belief and what Opposes It – Imaam ibn Baaz [eBook]

Allaah’s Permission – Dr. Saleh As-Saleh [Audio Clip]


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Posted from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=33&Itemid=54#Review Creed

Exposing Someone’s Evil and Propagating it under the Pretense of Advising – Imam Ibn Rajab

From the apparent signs of condemning is: Exposing someone’s evil and propagating it under the pretense of advising, while claiming that it is only these defects that are making him do it, general or specific. Meanwhile, on the inside, his aim is only to condemn and cause harm.[33]

So he is from the brothers of the hypocrites, those whom Allaah has disparaged in His Book in many places, for indeed Allaah disparages those who outwardly display a good action or saying, while intending inwardly to accomplish a mischievous and evil goal. And He has counted that as one of the aspects of hypocrisy, as is stated in Surah Baraa,[34] in which He humiliates the hypocrites and exposes their despicable attributes:

“And as for those who set up a masjid in order to cause harm, (spread) disbelief, disunite the believers and to make it as an outpost for those who made war against Allaah and His Messenger since aforetime, they will indeed swear that their intention is nothing but good. But Allaah bears witness that they are certainly liars.” [Surah At-Tawbah: 107]

And Allaah says:

“Think not that those who rejoice in what they have done, and love to be praised for what they have not done – do not think that they are rescued from the torment. And for them is a painful punishment!” [Surah Aali ‘Imraan: 188]

This ayah was sent down concerning the Jews, when the Prophet صلى الله عليه وسلم asked them about something and they concealed knowledge of it informing him instead of something else. Yet they showed to him that they had indeed informed him about what he had asked them. And they sought praise from him صلى الله عليه وسلم because of it and became joyous at what they gained by concealing it and because he صلى الله عليه وسلم asked them. This is what Ibn ‘Abbaas radhi Allaahu anhu stated and his hadeeth concerning that is transmitted in the two Saheeh collections. [35]

Abu Sa’eed Al-Khudree radhi Allaahu anhu said:

“There was a group of men among the hypocrites who when the Messenger of Allaah صلى الله عليه وسلم would go out to fight in the (military) expeditions, would refrain from going with him. And they would be happy with opposing the Messenger of Allaah صلى الله عليه وسلم with their sitting (instead of fighting). So when Allaah’s Messenger صلى الله عليه وسلم would arrive, they would make excuses for themselves and swear to him. And they loved to be praised for that which they did not do. So this ayah was revealed.” [36]

Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!

Anyone with this characteristic definitely falls under the (threat) of this ayah – thus he is threatened with a painful torment. An example of this is:

When someone desires to defame a man, belittle him and expose his faults so that people turn away from him. This is done either because he loves to cause harm to him, because of his enmity towards him, or because he fears him due to a rivalry that exists between them with regard to wealth, leadership, or other blameworthy causes. So he does not find a way towards accomplishing his goal, except by publicly degrading him due to some religious reason.

For example, someone (i.e. a scholar) has refuted a weak opinion from the many opinions of a well-known and famous scholar. So this (evil) individual spreads that amongst those who respect that scholar, saying: “This person (that did the refutation) hates this scholar, and is only defaming and criticizing him.” So by doing this, he (the evil person) deceives all those people that hold that scholar in esteem, making them believe that such a refutation was done out of hatred and with insult on the part of the one refuting, and that his deed was full of audacity and arrogance. So he (the evil person) is (outwardly) defending this scholar and uplifting the abuse from him – and that is an act pleasing to Allaah and in obedience to Him. So he combines this outer facade of advising with two disgusting and forbidden things: [37]

First: The insinuation that this scholar’s refutation of the other opinion was done out of hatred, seeking to belittle (the other scholar), and as a result of following his desires. But (in reality) he only desires by it to advise the believers and to make known some aspect of knowledge that is unlawful to keep concealed.

Second: He (the evildoer) manifests and magnifies the (scholar’s) criticism (for the other scholar), so that he can fulfill his desire and achieve his evil goal under the pretense of advising and defending the scholars of the Religion.

This type of evil plotting is similar to the injustice and oppression displayed by the tribe of Marwaan and their followers, who won the people’s affection and at the same time, turned these people’s hearts away from ‘Alee bin Abee Taalib, Al-Hasan, Al-Husayn and their offspring, may Allaah be pleased with all of them.

When ‘Uthmaan radhi Allaahu anhu was killed, the Muslim nation did not see anyone possessing more right to succeed him other than ‘Alee radhi Allaahu anhu, so they pledged allegiance to him. So those who sought to turn the people away from him set about their goal by manifesting the outrageous and scandalous murder of ‘Uthmaan. And it was just as they said it was.

But then they added to it that the one who conspired his murder and carried it out was none other than ‘Alee radhi Allaahu anhu. And this was a lie and a slander against him! And ‘Alee radhi Allaahu anhu would swear and reaffirm his oaths in denying this accusation – and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to fight against him, claiming that their struggle was for the sake of the Religion and that it was pleasing to Allaah, and then they began to fight with his children. These individuals strove hard in publicizing this (lie), propagating it on the mimbars on the days of Jumu’ah, as well as on other occasions in which there were large gatherings. This continued until it settled into the hearts of their followers that the matter was as these individuals said it was, and that the tribe of Marwaan had more right (to the Khilaafah) than ‘Alee and his children due to their closeness to ‘Uthmaan, and that they had more right to avenge his radhi Allaahu anhu death. So in doing this, they were able to unite the hearts of the people against ‘Alee and his sons and to turn the people to fight against him and his children after him. This asserted the kingship for them and their rule became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning: “No one amongst the Companions was more restrained from (causing harm to) ‘Uthmaan than ‘Alee.” So it would be said to him: “Then why did the people revile him?” So he would respond: “The kingship (i.e. end of the Khilaafah) would not be established if it weren’t for that.”

The meaning of this is that if they did not turn the people’s hearts away from ‘Alee radhi Allaahu anhu and his children, and if they didn’t attribute the injustice done to ‘Uthmaan to them, the hearts of the people would not feel sympathy for them (later), due to what they knew of their beautiful attributes and honorable qualities, for they used to rush to follow them and pledge allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and the people ceased obeying them. [38]

Footnotes:

[33] This is from the actions of the heart which no one has knowledge of except Allaah, the Most Perfect.

[34] [Translator’s Note: He means Surah At-Tawbah]

[35]Reported by Al-Bukhaaree (9/301), Muslim (17/123), Ahmad (1/298) and Ibn Jareer (4/207).

[36] Reported by Al-Bukhaaree (8/233), Muslim (17/123) and Ibn Jareer (4/205). It must be noted here that Al-Haafidh Ibn Hajr mentioned in Al-Fath (9/301) that it is possible to combine these two causes for the ayah’s revelation found in the two hadeeths by saying that it was revealed with regard to both of these groups (Jews and hypocrites). Shaikh Muqbil bin Haadee Al-Waadi’ee said in his As-Saheeh-ulMusnad (pg. 35): “If the hadeeth of Abu Sa’eed is more established then that takes more precedence because the hadeeth of Ibn ‘Abbaas is from that which the two Shaikhs have been criticized by, as has been stated in Muqaddimat-ul-Fath (20/132) and as is stated in Fath-ul-Baaree (9/302). And there is no point in restricting it to only the People of the Book…”

[37][Translator’s Note: We ask the noble readers to consider these precious words stated by the author and compare them with the likes of the situations we find today. No doubt the scholars of the Sunnah in these days are accused in such a manner. Such an example can be found in Imaam Muhammad Naasirud-Deen Al-Albaanee (rahimhullaah) and the lies and attacks that were launched against him by Hasan Saqqaf, Kabbani and their likes, who make themselves appear as though they’re advising the Muslim ummah. But yet in reality they are doing no more than discrediting, defaming and belittling a scholar. And the claims that come from them are well known in that these scholars, such as Al-Albaanee, who warn against “blind-following” are labeled as deviants who hate the four Imaams and who want to do away with their teachings! May Allaah give us the ability to see through the false accusations of the ignorant and the unjust.]

[38] See Al-‘Awaasim min-al-Qawaasim of the Qaadee Ibn Al-‘Arabee al-Maalikee (rahimahullaah) for in there is what is sufficient for one who seeks the truth about this subject, Allaah willing.

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

That is purer for your hearts and their hearts – Shaykh Salih Fawzan

“And when you ask them (i.e. Prophet’s wives) for something, then ask them from behind a veil (Hijaab).” [Surah Al-Ahzaab: 53]

Even though the ones intended by this verse were the wives of the Prophet, the verse is general. So the wording in the verse is specific for the Prophet’s wives, while its meaning is universal for all women since the Prophet’s wives are the role-models for the believing women. Allaah explains this thoroughly in His next statement, where He says:

ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“That is purer for your hearts and their hearts.” [Surah Al-Ahzaab: 53]

Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is “purer for your hearts and their hearts” from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab.

A society that strictly adheres to the Hijaab is preserved from the corruption of morals. In fact, it is the lack of Hijaab that results in immorality and the temptation of men’s desires. Therefore Allaah’s saying: “That is purer for your hearts and their hearts” contains a basis that is universal for the whole ummah since the Hijaab consists of a purification of the hearts for both men and women in an equal manner. It blocks all the pathways that lead to the corruption of morals.

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Three Categories Of The Bearers Of Knowledge – Imam Ibn Rajab

The Commander of the Believers has divided the carriers of knowledge into three categories:

Category One: The People of Doubts

They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty. From that, he came out producing such acts as innovations and misguided affairs.

Category Two: The People of Desires

Their portion is of two types:

The first consists of he who seeks after the worldly life, under the pretense of desiring knowledge. So he makes knowledge a means of attaining worldly goals.

The second portion consists of the one who is overcome with the desire of amassing worldly gains, its riches and its treasures.

None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is only like that of the cattle.

For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the likeness of a dog. The donkey and the dog are the lowest forms of animals and the worst types of examples.

Category Three: The Carriers of Knowledge

They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and clear proofs of Allaah.

It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah. This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge from this category.

Al-Hasan Al-Basree (rahimahullaah) said:

“The reciters of the Qur’aan are of three types:

Those who take it as a commodity and gain their sustenance from it.

Those who establish its words, yet neglect its commandments (i.e. read it but don’t practice it). Due to (their knowledge of) it, they act arrogantly towards the people of their land and they use it (the Qur’aan) as a support for gaining positions of authority. These types of people from among the bearers of the Qur’aan are many. May Allaah diminish their number!

There is also a type of people that apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it, their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left them. They are the ones upon whom Allaah sends His rain down and He sends victory through them over the enemies. By Allaah, this type of people from among the carriers of the Qur’aan are more honorable than that of flaming torches in the sight of the rest of the reciters of the Qur’aan.”

Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable amongst the other reciters than the example of flaming torches.

From the E-Book: Alleviating Grievances in Describing the Condition of the Strangers

Wiping the Face with the Hands After Du’a – alifta

Fatwa no. 2396

Q: Some callers to Allah (Exalted be He) told us that a Muslim should not wipe over his face after making Du`a’ (supplication), because this is a form of Bid`ah (innovation in religion), as they say. They further say that if the Mu’adhin (caller to Prayer) says while performing Iqamah (call to start the Prayer): “The time of Salah (Prayer) has come”, it is not permissible for prayers to say: “May Allah establish it and cause it to continue.” Kindly give us the legal opinion in this regard.

A: First, the slave’s calling upon his Lord and asking Him for his needs is valid and encouraged, and raising the hands while performing Du`a’ (supplication) to beseech Allah (Exalted be He) and turn to Him, is an established act of worship.

Concerning wiping over the face after making Du`a’, there is Hadith which is classed as Da`if (weak) and is related by Ibn Majah from the narration of Salih ibn Hassan Al-Nadry on the authority of Muhammad ibn Ka`b Al-Qurazhy from Ibn `Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said, When you supplicate Allah, do so with the palms of your hands, not with their backs. After you have finished, wipe your face therewith. [1]

This Hadith is Da`if due to the weakness of Salih ibn Hassan. He was classified as a weak narrator by Ahmad, Ibn Ma`in, Abu Hatim, and Al-Daraqutny. Al-Bukhari said that his narrated Hadith are rejected, and the same was said by Abu Nu`aym Al-Asbahany who said that his (Salih’s) Hadith are rejected and he is Matruk (a narrator whose Hadith transmission was discarded due to unreliability). Ibn Hibban said: He used to listen to songs and singers and also used to narrate fabricated Hadith while falsely ascribing them to trustworthy narrators. It is also said by Ibn Al-Jawzy concerning this Hadith, it is unauthentic because of the presence of Salih ibn Hassan.

There is another Hadith in this regard related by Al-Tirmidhy in his Sunan: Abu Musa Muhammad ibn Al-Muthanna and Ibrahim ibn Ya`qub and others said: We were told by Hammad ibn `Isa Al-Juhany on the authority of Hanzhalah ibn Abu Sufyan Al-Jumahy from Salim ibn `Abdullah from his father, from `Umar ibn Al-Khattab (may Allah be pleased with him) that he said: Whenever Allah’s Messenger (peace be upon him) raised his hands for supplication, he would not lower them until he had passed them over his face.[2] Muhammad ibn Al-Muthanna said in the Hadith he narrated: “He did not put them back down until he had wiped them over his face.” [3]

Abu `Isa said: This is a Sahih Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration) Hadith which has only one narration by Hammad ibn `Isa and he is the only narrator of it although his narrations are few. Hanzhalah ibn Abu Sufyan is a Thiqah (trustworthy) narrator, as judged by Yahya ibn Sa`id Al-Qattan. However, the Hadith has in its Sanad (chain of narrators) Hammad ibn `Isa who is a weak narrator as well as being the only narrator of the Hadith as mentioned by Al-Tirmidhy in his Sunan.

As Du`a’ is a prescribed `Ibadah (worship), and there is no authentic evidence from the Sunnah of the Prophet (peace be upon him), whether in his words or actions to support that; rather, only Da`if narrations, it is preferable to abandon that act in favor of the authentic Hadith in which there is no mention of wiping over the face after finishing Du`a’.

Second, the basic rule concerning acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion), and Allah (Exalted be He) is only to be worshipped in the manner that He ordained.

Furthermore, it has not been authentically narrated from the Prophet (peace be upon him) upon hearing the Iqamah, that he said: “May Allah establish it and cause it to continue”. But this was narrated by Abu Dawud in his Sunan from a weak narrator. He said: We were told by Sulayman ibn Dawud Al-`Ataky who said: We were told by Muhammad ibn Thabit who said: I was told by a man from the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) on the authority of Shahr ibn Hawshab from Abu Umamah or from some of the Sahabah (Companions of the Prophet) that Bilal started to declare Iqamah, and when he said, “The time of Salah has come,” the Messenger of Allah (peace be upon him) said, “May Allah establish it and cause it to continue.” The reason behind the weakness of that Hadith is that its Sanad had an unknown narrator whose narration is not considered reliable. Therefore, the saying “may Allah establish it and cause it to continue” is not prescribed, because it was not authentically reported; rather, it is preferable on the part of anyone hearing the Iqamah to say as the person who declares it says, because it takes the same ruling as Adhan (call to Prayer). The Prophet (peace be upon him) said, When you hear the Mu’adhin (caller to prayer), repeat what he says.

Footnotes:

[1] Abu Dawud, Sunan, Book on Salah, no. 1485; and Ibn Majah, Sunan, Book on supplication, no. 3866.

[2] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

[3] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Posted from: http://alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=9523

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

Third: Humbling Oneself before Allaah and Asking Him for Success and Prosperity

One should also ask his Lord to increase him in seeking knowledge, since an individual is destitute and in the utmost need of Allaah. This is why Allaah has encouraged His servants to ask of Him and to lower themselves before Him, as He says:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“Call unto Me, I will respond to you.” [Surah Ghaafir: 60]

And the Prophet صلى الله عليه وسلم said:

“Our Lord descends every night to the lowest level of heaven and says: ‘Who is calling Me that I may respond? Who asks of Me that I may give him? Who seeks My forgiveness that I may forgive him?’”

Allaah commanded His Prophet to ask Him for an increase in knowledge, as He said:

وَقُل رَّبِّ زِدْنِي عِلْمًا
“And say: ‘My Lord! Increase me in knowledge.’” [Surah TaHa: 114]

And Allaah said speaking on behalf of Ibraaheem:

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
“My Lord! Bestow Hukm (i.e. knowledge) on me, and join me with the righteous.”
[Surah Ash-Shua’raa: 83]

The word Hukm refers to knowledge, as the Prophet صلى الله عليه وسلم said: “If the Haakim (judge), strives hard performing Ijtihaad…”

The Prophet صلى الله عليه وسلم supplicated for Abu Hurairah radiya Allaahu ‘anhu to be granted the ability to memorize. He صلى الله عليه وسلم also supplicated for Ibn ‘Abbaas to be granted knowledge, as he said: “O Allaah, give him understanding of the Religion, and teach him the ta’weel (interpretation of the Qur’aan).”

Allaah answered His Prophet’s supplication, such that afterward Abu Hurairah radiya Allaahu ‘anhu didn’t hear anything except that he memorized it and Ibn ‘Abbaas radiya Allaahu ‘anhu came to be the scholar of the ummah and the interpreter of the Qur’aan.

The scholars have continued to carry on this practice, thus lowering themselves before Allaah and asking Him to grant them knowledge. Look at the example of Shaikh-ul- Islaam Ibn Taimiyyah, may Allaah have mercy on him – He would go to the masaajid, prostrate to Allaah and supplicate to Him, saying: “O teacher of Ibraaheem, teach me! O educator of Sulaymaan, grant me understanding!”

And Allaah answered his supplication, such that Ibn Daqeeq-ul-‘Eid said about him: “Allaah gathered the knowledge for him to the point that it was as if it (i.e. the knowledge) was between his eyes and he would take what he wished from it and leave off what he wished from it.”

Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee. The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit. 

Beware of entering in the presence of women – Shaykh Salih Al Fawzan

Islaam has also prohibited a man from being in privacy with a woman – which means that he is alone with her in an isolated area with no one else present – since this leads to the occurrence of fitnah.

The Prophet صلى الله عليه وسلم said: “Beware of entering in the presence of women.” The Companions said: “O Messenger of Allaah, what about the male in-laws (i.e. the husband’s male relatives)?” He صلى الله عليه وسلم replied: “The male in-laws are death.” [9] This means: The danger of these family members is greater. Why is this? It’s because a woman is less restrained from her husband’s male relatives as compared to other males. Her refraining from them is minimal. But in spite of this, there must be caution and awareness applied to a husband’s male relatives.

As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a nonmahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous.

Another example of this is if he enters an empty room – there being no one in there but him and her. This is not permissible since it is a means that leads to fitnah. This is even the case if the man that is alone with her in this private area is a doctor. The Prophet صلى الله عليه وسلم said: “No man is alone in privacy with a woman except that the Devil is the third party amongst them.” [10] This means that the Devil is present and makes falling into immorality appear pleasant to them. This is since he is always calling to fitnah and takes advantage of this opportunity to spread immorality between them. In order to cut off the pathway of the Devil and his supporters as well as the path to corruption, the Legislator has restricted men from being alone with women.

From the new forms of this forbidden type of privacy that has appeared in our times is a woman riding in a car by herself with a driver that is not mahram to her. So he takes her to the school, to the market and even to the masjid! This is not permissible. It is not permissible for a woman to ride in her car alone with a driver that is not a mahram to her because this is from the prohibited forms of privacy.

Footnotes:

[08] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn ‘Abbaas radhi Allaahu anhu
[09] Reported by Imaam Al-Bukhaaree (6/158-159 from the narration of ‘Uqbah bin ‘Aamir radhi Allaahu anhu
[10] Reported by At-Tirmidhee (no. 1171) and a similar narration by Imaam Ahmad in his Musnad (1/18) both from the narration of ‘Umar bin Al-Khattaab radhi Allaahu anhu

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults – Imam Ibn Rajab

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults and exposes his defects, is that Allaah will seek after his faults and disgrace him (by exposing them) even if he may have committed them in the privacy of his own home.

This is based on what has been reported from the Prophet صلى الله عليه وسلم in several places, and Imaam Ahmad, Abu Dawood and At-Tirmidhee have transmitted it from numerous paths of narration. [29]

At-Tirmidhee transmitted from the hadeeth of Waa’ilah Ibn Al-Asqa’ on the Prophet صلى الله عليه وسلم that he said:

“Do not express joy at your brother’s misfortune or else Allaah will pardon him for it and test you with it.” [30]

And he (At-Tirmidhee) said that it was a hasan ghareeb hadeeth. He also reports the hadeeth of Mu’aadh ” in marfoo’ form: “Whoever condemns his brother because of a sin (he committed) will not die until he commits it (himself).” Its chain of narration is munqati’ (broken).

Al-Hasan (Al-Basree) said: “It used to be said: ‘Whoever condemns his brother for a sin that he repented from, will not die until Allaah tests him with it (i.e. the same sin).’” [31]

And it is reported from the hadeeth of Ibn Mas’ood ” with a chain of narration that has weakness in it: “Affliction is charged by speech. So if a man condemns another man by saying that he breast-fed from a female dog, then that man (who said that) will indeed breast-feed from one.” [32]

The meaning of this has been reported on a group amongst the Salaf. And when Ibn Sireen failed to return a debt he owed and was detained because of it, he said: “Indeed, I am aware of the sin (I committed) by which this befell me. I condemned a man forty years ago saying to him: ‘O bankrupt one.’”

Footnotes:

[29] The checking for this has been stated previously

“O you group of people that believe with your tongues but not with your hearts! Do not abuse the Muslims nor seek after their faults. For indeed, he who seeks after their faults, Allaah will seek after his faults. And whoever has Allaah seek after his faults, He will expose them, even if he may have committed them in the privacy of his own home.”

Reported by Abu Ya’laa in his Musnad (1675) and Abu Nu’aim in Ad-Dalaa’il (356) on the authority of Al-Baraa’ radhi Allaahu anhu. Al-Haithamee (rahimahullaah) said in Al-Majma’ (8/93): “Abu Laylaa reported it and its narrators are all reliable. It has also been reported from the hadeeth of Abu Barzah radhi Allaahu anhu with a strong chain of narration in Ahmad (4/421 & 424) and Abu Dawood (4880).” And in this section occurs the hadeeth of Ibn ‘Umar with a hasan chain of narration in At-Tirmidhee (2033), Al-Baghawee (3526) and Ibn Hibbaan (1494 of the Mawaarid). See also At-Targheeb wat-Tarheeb (3/177) of Al-Mundhiree.

[30] At-Tirmidhee reported it under number (2507) and in its chain is Al-Qaasim bin Umayyah Al-Hidhaa.

Ibn Hibbaan mentioned him in Al-Majrooheen (2/213) and said: “He was a shaikh who reported from Hafs bin Gayyaath many strange and weak narrations. It is not permissible to use him as a support when he is alone (in his narration).” Then he reported this hadeeth from him and commented upon it, saying:

“There is no source for this found in the sayings of the Messenger of Allaah صلى الله عليه وسلم.” I say: This hadeeth has also been reported by At-Tabaraanee in Al-Kabeer (22/53), Musnad Ash-Shaamiyeen (384), AlQadaa’ee in Musnad Ash-Shihaab (917-918) and Abu Nu’aim in Al-Hilyah (5/186). And it is also succeeded by ‘Umar bin Isma’eel bin Mujaalid found in At-Tirmidhee, Abu ash-Shaikh in Al-Amthaal (202) and Al-Khateeb in At-Taareekh (9/95-96). However, there is no point in that, since ‘Umar is matrook (rejected).

[31] The discussion of this has been stated previously in detail.

[32] Reported by Abu Nu’aim in Akhbaar Asbahaan (1/161) Al-Khateeb in his Taareekh (13/279) and Ibn Al-Jawzee mentioned it in Al-Mawdoo’aat (2/83). Al-‘Ajaloonee in Kashf-ul-Khufaa (2/343) added to that by attributing it to Ad-Daylamee. The hadeeth is reported through other paths from ‘Alee and Hudaifah, however they have severe weaknesses in them. See Al-Laalee Al-Masnoo’ah (2/293-295) of As-Suyootee and Mukhtasar Maqaasid-ul-Hasanah (pg. 83) of Az-Zurqaanee and Ad-Durr–ulMultaqitt (pg. 22) of As-Saghaanee.

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

Material Means of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

The tenth door is Material Means : The Sheikh says from those means are those material means like for instance being a farmer, a merchant or a manufacturer – any means from the material means as long as you don’t destroy yourself. You were not created for the purpose of the Dunya. You were created for the purpose of Allaah (azza wa jal) i.e for the purpose of worship and the most important thing is satisfaction and continence, i.e self-control with regards to passions and seeking self-sufficiency from Allaah and satisfaction in Him.

And you know that some people only have a motor and Allaah made his sustenance from that –– the sustenance of his family, that one motor. And some of them a donkey, and some people from villages have only one donkey and he spends from that for his whole family. Some a camel, some an ox —- he tilts for the people and supports the family. And for some of them an electric tool, or pliers and support from this a whole family. Some of them have 3, 4, 5, items in his possessions, he sells and spends on his family. And others have miswaak and he spends on his family. And another has perfume of antimony (khul) and he spends on his family. So it is more a means that you work by.

As you would say : ‘O Allaah this is the dua and it is upon You to answer it.’ In the same way you say : ‘O Allaah this is the means and it is upon You to provide for me.’

You don’t depend upon the means. Because if you depend upon the means and only the means then you would have depended or put your trust in other than Allaah — and this is not permissible. This is a mere means. If it wasn’t for the fact that Allaah ordered us to take towards the means, we would have not taken towards it. However, it is an order of Allaah and look at Maryam (alaihissalam) while she was in her post-natal bleeding, Allaah says to her :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

In this state of pregnancy while being weak and with that He still said : ‘Shake the trunk of the date palm towards you.’ There must be working by the means. Work by the means. We are not dervishes — people that do nothing. We are Muslims and people of daleel and people of the Qur’aan and the Sunnah. We work by the means — in a safe correct means that which does not come in conflict with the deen. i.e. the means is not something unlegislated by Allaah.

One person who might say, ‘we steal’ and this is a means. The other may say, ‘we fornicate’ and this is a means. Another sells intoxicants and says ‘this is a means.’ These means are unlegislated, forbidden. Or asks for bribes or robs or plunders and says ‘this is a means’ or cheats and deceives and says ‘this is a means.’ No, there must be with regards to the means that they have to be legislated from what Allaah has made halaal, not being any disobedience in it, not having any opposition to the deen of Allaah. He mentioned the ayah :

‘And shake the trunk of the date palm towards you and it will let fall fresh ripe dates upon you. ‘

The sheikh reiterates that every time he entered the mihrab — the praying place of the private room, he (Zakariya) found her (Maryam) supplied with sustenance even though Allaah told us this about her. He found with her sustenance. He (Zakariya) said : O Maryam, from where did you get this? She said : From Allaah. Verily, Allaah provides sustenance to whom He wills without limit.

And at that time Zakariyya invoked his Lord. If you work with the legislated, trusted means, you are trusting in Allaah (subhana wa ta’ala) and by Allaah your rizq will come to you, no doubt. And I have put forward for you examples and Allaah puts forward parables for the people so they can reflect. I said to you : a person spends on his family by selling ‘miswaak and that one spends on his family by being a seller of oil, and that one a seller of ghee and that one a seller of honey and that one is a seller of wheat. He sells wheat and that one is a ‘bazzaar’ and he sells seeds. The books of biographies are filled with this, that of our pious predecessors. And that one is ‘al-Kayyaal’ — he has a scale and he weighs things for people and they pay him and that one fixes shoes, nails it and ties it. Up until now all what I mentioned is present and it is a sign from the signs of Allaah and ar-Razzaaq, He is Allaah (azzawajal) and you may very well find that a person who fixes shoes is in a state of self-contentment than a big merchant and a big manager. Or a ‘sayy aathi’ —- the one who fixes watches and sells watches. You may very well find him in a state of contentment. He has 4 watches in his possessions and he sells it, goes home and is comfortable. You may not find this self-contentment with a merchant or a big manager. Each one of them — his head is filled with problems and he doesn’t find comfort in his sleep and is not patient, and is not resting. Everything is preoccupation and stress and a lot of them become victims to diabetes, cancer and asthma. The other one is comfortable i.e the one who sells honey, wheat, watches etc. He is content with himself. He is not concerned with taxes or he is not concerned with the rent of a store or show room. And the most important thing is self-contentment.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

The Secrets of Salaah : Imaam Ibnul Qayyim – Dr. Saleh As Saleh [Audio|En]

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Posted from: Importance, Distinction & Merits of Salah – Dr Saleh as Saleh [Audio|En]

Ibn Taymiyyah’s Letter To The Christian King of Cyprus – Dr. Saleh As Saleh [Audio|En]

Imam Ibn Taymiyyah rahimahullaah wrote a letter to the then Christian King of Cyprus inviting him to Islam and exposing the lies and corruption being committed by the priests and monks whilst they knew fully well that they were upon falsehood. After mentioning the devoutness of the King, his love for knowledge and good conduct towards the people, Ibn Taymiyyah then invited him to embrace Islam and adopt the correct belief. He did this in a gentle and exemplary manner addressing his intellect, and entrusted him to behave benevolently towards the Muslims in Cyprus, not to strive to change the religion of a single one of them.

cyprus


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Remembrance of Allaah – 20 Points of Benefit – Imam Ibn al Qayyim – Dr. Saleh As Saleh [Audio|En]

The following is based from the book Al-Wabil al-Sayyib by Ibn Qayyim al-Jawziyya


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Al-Istiqaamah (Steadfastness) of the Deen – A Door from the Doors of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

After the Khutbatul Haajah the Sheikh mentions our subject tonight deals with: The means of getting sustenance and the doors towards sustenance. This subject in which everyone likes it, however many of them went wrong in the way of going about it. So, the Muslim knows the legislated means and doors towards attaining sustenance of which Allaah has mentioned in the Qura’an and of the Messenger صلى الله عليه وسلم has mentioned and carried those legislated means out he would have gained what has been promised to him. And sometimes these means are called ‘Abwaabur Rizq’ or ‘Abwaabul Furaj’ i.e doors towards relaxation and relief or if you wish to say ‘Abwaabul Rizq’ – doors towards obtaining sustenance or if you wish then say ‘Asbaabur Rizq’ i.e the means of sustenance. So the first means insha-Allaah (the students of knowledge should write these down in the notebooks with the proofs which we will mention from the Qura’an and the Sunnah). The Sheikh continues with the first door of means is :

1. Al-Istiaqaamah (Steadfastness on the Deen of Allaah) : Al-Istiqaamah of the Deen is a door from the doors of relief from difficulty and a door from the doors of sustenance and a means from the means of sustenance. Allaah (subhana wa ta’ala) says,

‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’

So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly without increasing in them or taking away from them, this is a door from the doors of relief from discomfort, and a door from the doors of sustenance and a means from its means. On the contrary it is from the greatest means of Rizq in the Dunya and the Aakhirah. And if you knew the following means you would have known how much the people had gone away from them these days except whom Allaah has had mercy on. They want Rizq but they went wrong in the ways of attaining it and the doors towards it and its means except who Allaah has had mercy on them and they are very few. Even to the point where it might come to the thought of a person that if he wants rizq all he has to do is engross himself in pursuing the dunya and leave off the ‘Asbaab-al-Shar’eeah’ – (that is the means designated by the Shariah). So he doesn’t find except adverse hardship and you ofcourse know what rain has of benefits for the Ummah. The Sheikh mentions the ayah in Surahtul Anbiah :

‘We made all things living from water.’

When rain comes, i.e the rain that has the mercy of Allaah with it, all of the good in turn comes – the earth vegetates fruits and various herbs and waters in rivers become plentiful and the cattle and the riding beasts benefit and the good of humans and animals become abundant and agriculture becomes successful and ghee and honey becomes abundant, and sheep, cattle becomes abundant and the market prices become lower. And even the heat it gets lowered a great deal from the people. The Sheikh mentions the ayah again :

‘and if only they had Istiqaamah on the right path, We would have given them water (rain) from the sky in abundance.’

And Istiqaamah as you know as Allaah (subhana wa ta’ala) says :

‘That is verily those who say, “Our Lord is Allaah, then they have Istiqaamah, the angels descend upon them saying, ‘have no fear and do not be sad and have good tidings of Jannah (Paradise) that you have been promised. We are your protecting friends in the Dunya and in the Aakhirah. ‘

And whomsoever has Allaah as his wali or his protecting friend and has the angels as his awliyaah, his protecting friends, will Allaah leave that person to be by himself without any protection? Whoever thinks that Allaah will let go to waste his awliyaah, the ones that are close to Him, that hold firm to the Book and the Sunnah – then he has thought negatively about Allaah. So, the first door from the doors of rizq is Istiqaamah upon the Deen. And visualize the time that the people were Mustaqeemeen – when they had Istiqaamah upon the Book and the Sunnah.

Ibn al Qayyim (rahimahullah) he mentioned in his book ‘Zaad al-Maad’ that he found a grain of wheat the size of a date stone. The Sheikh reiterates : a grain of wheat the size of a date stone. And a cucumber the length of it being such and such … This is barakah from Allaah. So then Istiqaamah would probably lead to having a tomato that would need two people to hold it, a water melon which needs 5 or 6 people to hold it – i.e if there is present holding to the Book of Allaah and the Sunnah, no bid’ah, no khurafaath (superstitions & folklore), no sheer foolishness, no magic, no taking of intoxicants, no ribaa and no zinaa, no ‘liwaath’ — no sodomy and no lying and no fujoor – witness evil doing and no ‘shahaadatuz zoor’ — bearing witness to falsehood, and no wicked oath and not putting off of the prayers.

With Istiqaamah there will be present an abundance of good by the permission of Allaah. Our forefathers mentioned to us (May Allaah forgive us and them and all the Muslims) that they used to sell a young sheep for a Riyal. So, they eat its meat and sell its skin for a Riyal. So he slaughters it, he eats it with his family, his neighbours and whoever comes and at the end of it he sells the skin for a Riyal. He didn’t lose anything. So Isthiqaamah its affair is great in this Dunya and Aakhirah, in your Deen and dunya and in your Barzaakh, in your Aakhirah if you held on to the Kitaab and the Sunnah.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Istiqaamah – Articles & Audio:
https://abdurrahman.org/category/islam/steadfastness-istiqaamah/

Fasalli li Rabbika wanhar (Therefore turn in Prayer to your Lord and Sacrifice) – Dr. Saleh As Saleh [Clip]

fasalli-lirabbika-wanhar

 

Clip Extracted from the Tafseer of Surah Al-Kawthar

Tafseer – Explanation Surah 78-114 – Tafseer Juz Amma

The following is posted from Tafseer Ibn Kathir , Darussalam:

Allah says,

﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴾

(Therefore turn in prayer to your Lord and sacrifice.) meaning, `just as We have given you the abundant goodness in this life and the Hereafter — and from that is the river that has been described previously — then make your obligatory and optional prayer, and your sacrifice (of animals) solely and sincerely for your Lord. Woship Him alone and do not associate any partner with him. And sacrifice pronouncing His Name alone, without ascribing any partner to Him.’ This is as Allah says,

﴿قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ – لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ ﴾

(Say: “Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.”) (6:162-163)

Ibn `Abbas, `Ata,’ Mujahid, `Ikrimah and Al-Hasan all said, “This means with this the Budn should be sacrificed.” Qatadah, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Ar-Rabi`, `Ata’ Al-Khurasani, Al-Hakam, Isma`il bin Abi Khalid and others from the Salaf have all said the same. This is the opposite of the way of the idolators, prostrating to other than Allah and sacrificing in other than His Name. Allah says,

﴿وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾

(And do not eat from what Allah’s Name has not been pronounced over, indeed that is Fisq.) (6:121)

Shaykh Ibn Al-‘Uthaymeen – His Humbleness – Dr. Saleh As Saleh [Short Clip] – Must Listen !

You can Listen to the Speech of the Shaykh Uthaymeen rahimahullaah

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The Creed of the Rāziyayn – Translated by Dawud Burbank [eBook]

The Foundation Of The Sunnah And The Creed Of The Religion
( Aslus-Sunnah Wa`tiqaadud-Deen )
Aboo Haatim ar-Raazee (d.277 H) & Aboo Zur`ah ar-Raazee (d.264 H) (rahimahumallaah)

Notes by Saalih ibn `Uthmaan ibn` Abdil-Hameed al-Lahhaam
Translated by Aboo Talhah Daawood ibn Ronald Burbank

In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

To proceed,

Then this is the Creed of outstanding Imaams from the imaams of the Muslims. I present it to the Muslims so that they should be aware of their creed, and the creed of their predecessors; and recognise its easiness, and how the Predecessors (as-Salaf) adhered to it and defended it: so that they should also be like them in defending it, and in adhering to it.

I present it in this form [1] so that it can be kept close to you, so that it can be read repeatedly and referred to, and so memorised, and so that understanding of it and application of it settles in the heart, with Aid from Allaah alone.

The book has previously been printed in the Journal of al-Jaami`atus-Salafiyyah, in the year 1413 H; and it was likewise printed within the book “Sharh Usool I`tiqaad Ahlis-Sunnah” of al-Laalikaa·ee.

There are two photocopies of it in the library of the Islamic University of al-Madeenatun-Nabawiyyah, which are copies of two manuscripts found in the Zaahiriyyah Library -may Allaah protect it.

I have not mentioned the variations between the manuscripts, since there is no need for that, and I have sufficed with adding brief notes. I hope that Allaah causes them to be upon correctness, and that He grants me acceptance in a fine manner, and likewise my parents, my family, my wife, and my son `Ukkaashah – Aameen.

Written by Aboo `Ukkaashah in `Ammaan, in the forenoon of Sunday the 19th of Jumaadal-Aakhirah in the year 1413 H.

The Foundation Of The Sunnah And The Creed Of The Religion

In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

He (i.e. `Abdur-Rahmaan ibn Abee Haatim)[2] said:

I asked my father and Aboo Zur`ah -radiyallaahu `anhumaa- about the positions of the Ahlus-Sunnah (the People of the Sunnah) regarding the fundamentals of the Religion, and what they found the scholars upon in all of the cities, and what they held as their creed in that regard, so they both said:

We found the scholars in all of the cities: in the Hijaaz, in `Iraaq, in Egypt, in Shaam, in Yemen, so it was from their position that [3]:

Eemaan (true Faith) is speech and action, it increases and decreases [4];

And the Qur’aan is the Speech of Allaah, it is not created, in all its aspects [5];

And Predecree, its good and its bad, is from Allaah (the Mighty and Majestic) [6];

And the best one of this nation, after its Prophet -`alaihis-Salaam- is Aboo Bakr as-Siddeeq, then `Umar ibn al-Khattaab, then `Uthmaan ibn `Affaan, then `Alee ibn Abee Taalib -radiyallaahu `anhum [7]; and they are the rightly-guided, orthodox Caliphs [8];

And that the ten whom Allaah”s Messenger صلى الله عليه وسلم mentioned by name, and for whom he bore witness that they will be in Paradise, are just as Allaah”s Messenger صلى الله عليه وسلم bore witness to, and his saying is the truth [9];

And to supplicate for mercy upon all of the companions of Muhammad صلى الله عليه وسلم , and upon his true followers, and to withhold from whatever occurred between them [10];

And that Allaah is (upon His Throne),[11] separate from His creation, just as He described Himself in His Book and upon the tongue of His Messenger, without describing how. He encompassed everything with Knowledge:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ   [12

[[ Meaning: There is nothing like Him, and He is the All-Hearing, the All-Seeing.]] [13]

And Allaah -the Exalted and Most High- will be seen in the Hereafter; (and) the inhabitants of Paradise will see Him with their eyes, and they will hear His Speech, however He wishes, and just as He wishes [14];

And Paradise is true, and the Fire is true, and they are both already created: they will never come to an end. So Paradise is a reward for His beloved and obedient servants; and the Fire is a punishment for those who are disobedient to Him, except for those whom Allaah -the Mighty and Majestic- has mercy upon [15];

And the Siraat is true [16];

And the Balance (al-Meezaan) -which has two balance-plates, upon which the deeds of the servants will be weighed: the good and the bad- is true [17];

And the Vast Reservoir (al-Hawd) which our Prophet صلى الله عليه وسلم has been honoured with is true;

And the Intercession (ash-Shafaa`ah) is true [18];

And that some people, from the people of Tawheed, will come out from the Fire through intercession, is true;

And the punishment of the grave (`Adhaabul-Qabr) is true; and Munkar and Nakeer are true; and the noble Angels who write down deeds (al-Kiraamul-Kaatiboon) are true [19];

And the Resurrection (al-Ba`th) after death is true;

And those guilty of major sins (Ahlul-Kabaa’ir) are under the Will of Allaah -the Mighty and Majestic; and we do not declare the people of the Qiblah to be Disbelievers on account of their sins, and we entrust their secrets to Allaah -the Mighty and Majestic [20];

And we establish the obligation of the Jihaad and the Hajj along with the rulers of the Muslims in every age and time; and we do not hold rebelling against the rulers (nor fighting in time of discord)[21]; and we hear and obey whomever Allaah -the Mighty and Majestic- places in charge of our affair, and we do not remove our hand from obedience; and we follow the Sunnah and the Jamaa`ah, and we avoid isolation, differing, and splitting;

And that Jihaad continues, from the time when Allaah -the Mighty and Majestic- sent His Prophet صلى الله عليه وسلم until the establishment of the Hour, along with those in authority over affairs from the rulers of the Muslims, nothing abolishes it [22];

And the same is the case with the Hajj; and the charity due upon cattle is to be handed over to those in authority from the rulers of the Muslims ;

And the people are treated as Believers with regard to their rulings and their inheritance, but it is not known what their actual condition with Allaah -the Mighty and Majestic- is [23];

So whoever says that he is a true Believer, then he is an innovator;

And whoever says that he is a Believer according to Allaah, then he is one of the liars;

And whoever says: I am indeed a Believer in Allaah, then he is correct;

And the Murji·ah are innovators, astray [24];

And the Qadariyyah are innovators, astray; so whoever from them denies that Allaah -the Mighty and Majestic- knows whatever will occur, before it exists, then he is a Disbeliever [25];

And the Jahmiyyah are Disbelievers [26];

And the Raafidah have rejected Islaam [27];

And the Khawaarij are renegades [28];

And whoever claims that the Qur’aan is a created thing, then he is a Disbeliever in Allaah -the Tremendous, guilty of Disbelief which takes him out of the Religion; and whoever doubts about his being a Disbeliever, from those who have understanding, then he is a Disbeliever [29];

And whoever doubts regarding the Speech of Allaah -the Mighty and Majestic, and so withholds concerning it, doubting, and saying: ” I do not know whether it is created or not created”, then he is a Jahmee [30];

And whoever withholds regarding the Qur’aan out of ignorance, then he is to be taught, and he is declared to be guilty of innovation, but he is not declared to be a Disbeliever;

And whoever says: “My recital of the Qur’aan is created”, then he is a Jahmee; or: “The Qur’aan with my recitation is created”, then he is a Jahmee;

Aboo Muhammad said: And I heard my father say:

And the sign of the People of Innovations (Ahlul-Bida` ) is that they speak ill of the People of the Narrations (Ahlul-Athar)[31];

And the sign of the outright heretics (az-Zanaadiqah) is that they call the People of the Narrations (the Sunnah): “Rabble who fill their works with worthless speech” (hashawiyyah) : desiring by that to abolish the narrations [32];

And the sign of the Jahmiyyah is that they call the People of the Sunnah: “Anthropomorphists” (mushabbihah), (and “New shoots that have recently arisen”);

And the sign of the Qadariyyah is that they call the People of the Narrations: “Deniers of Free-Will” (“mujbirah”);

And the sign of the Murji’ah is that they call the People of the Sunnah: “Opposers” and “Reductionists”;

And the sign of the Raafidah is that they call the People of the Sunnah: “Naasibah” [33];

And all [34] of this is [said] (on account of their being fanatical groups)[35], but no name can apply to the People of the Sunnah except for a single name, and it is impossible for all of these names to unite upon them.

Aboo Muhammad narrated to us, saying: And I heard my father and Aboo Zur`ah both commanding boycotting of the people of deviation and innovations [36]; and they were both extremely stern (in what they held)[37] regarding that;

And they both criticized the writing of books of opinions, without narrations;

And they both forbade sitting with the people of theological rhetoric (Ahlul-Kalaam), and looking into the books of the people of theological rhetoric; and they both used to say: a person of theological rhetoric will never prosper.

Aboo Muhammad said: And it is the saying that I hold;

And Aboo `Alee ibn Habash al-Muqri· said: And it is the saying that I hold;

Our Shaikh Ibn al-Muzaffar said: And it is the saying that I hold;

And our Shaikh -meaning the author (i.e. al-Laalikaa·ee) said: And it is the saying that I hold;

And our Shaikh as-Silafee said: And it is the saying that I hold.[38]

[The end of the Creed of the Religion]

Footnotes:

[1] The Arabic version was printed as a small, pocket sized booklet (transl.)

[2] He is Aboo Muhammad `Abdur-Rahmaan ibn Abee Haatim ar-Raazee (d.327 H) -rahimahullaah. (transl.)

[3] This shows that the issues which follow are the `Aqeedah (Creed and Belief) of the Ahlus-Sunnah wal-Jamaa`ah, and that whoever opposes anything from them has deviated away from the Ahlus-Sunnah -in accordance with the extent of his opposition.

[4] Eemaan (true Faith) is affirmation and compliance; and it is affirmation of the heart, and speech of the tongue, and action of the heart and the tongue and the limbs -in compliance with the regulations of Islaam; and Eemaan can increase; and everything which is open to increase is even more open to decrease.

[5] Meaning that which is found in the written copy of the Qur·aan (mus-haf), and that which the reciters recite; that which Jibreel brought down, having heard it from the Speech of the Lord -the Majestic and Most High.

[6] And this does not contradict having correct manners with respect to Allaah when calamities occur, as was practised by Ibraaheem -`alaihis-Salaam- with our Lord:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
[Sooratush-Shu`araa· (26):80] [[ Meaning: And when I become ill He cures me.]]

[7] So we love and ally ourselves to those who love and ally themselves to them, and we free and disassociate ourselves from those who disassociate themselves from them.

[8] And joined with them is al-Hasan ibn `Alee ibn Abee Taalib; and this was the saying of Ibn Jareer [at-Tabaree].

[9] And the same is the case with all of the Companions, and with all of those for whom Allaah‟s Messenger صلى الله عليه وسلم bore witness that they will be in Paradise.

[10] And to seek forgiveness for them and for the Believers:

 رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

[Sooratul-Hashr (59):10] [[ Meaning: O our Lord! Forgive us, and forgive our brothers who preceded us upon Eemaan]] . And disassociating oneself from them is a denial of the witness given by the Prophet صلى الله عليه وسلم that they will be in Paradise; and Aboo Zur`ah said: “If you see a man speaking ill of the Companions of Allaah‟s Messenger صلى الله عليه وسلم then know that he is an outright heretic (zindeeq). That is because the Messenger is, with us, true; and the Qur·aan is true; and this Qur·aan and these sunnahs were only conveyed to us by the Companions of Allaah‟s Messenger صلى الله عليه وسلم ; so all that those people intend is to destroy the credibility of our witnesses, so that they can abolish the Book and the Sunnah; whereas destruction of credibility is more appropriate for them, and they are outright heretics.”

[11] An addition from the text in „Sharh Usool I`tiqaad Ahlis-Sunnah‟ (1/177) of al-Laalikaa·ee.

[12] Sooratush-Shooraa (42):11.

[13] Apart, separate from His creation. So He -the Perfect- is not in every place, and the Salaf affirmed the word „baa·in‟ (separate).

[14] So whoever denies it in this world will be deprived of it in the Hereafter.

[15] Meaning these two are already created now; and it contains an affirmation that one guilty of major sins does not become a Disbeliever.

[16] i.e. the Bridge [finer than a hair, and sharper than a sword, passing over the Hell-Fire].

[17] Refer to „Sharhut-Tahaawiyyah‟ (1/417).

[18] It is of different types, and the most important of them is the intercession for those guilty of major sins (Ahlul-Kabaa·ir), since this is the main point of disagreement with the Mu`tazilah.

[19] Punishment of the grave is mutawaatir [something reported by such a large number of narrators at every level of its transmission that it is impossible for them to have made it up] with regard to its meaning; and concerning Munkar and Nakeer, he صلى الله عليه وسلم said: << When one of you -or (he said): a person- is placed in his grave, two black, blue Angels come to him. One is called al-Munkar, and the other is called an-Nakeer.>> Reported by at-Tirmidhee [„Hasan‟: at-Tirmidhee, no.1071]

[20] And this matter is connected to the Intercession, since denial of the Intercession is based upon declaring one who is guilty of major sin, and who does not repent, to be aDisbeliever.

[21] An addition occurring in „Sharh Usoolil-I`tiqaad’ (1/177) of al-Laalikaa·ee , and in the manuscript (transl.).

[22] The scholars have continued giving verdicts that Jihaad is to be performed along with those in authority from the Muslims.

[23] This is the principle of Islaam. So having suspicion regarding ones own self is more likely to incite it to perform deeds; but having suspicion about the rest of the people is to hold a saying without knowledge, and it does not produce any fruit, nor does it result in good deeds, and the rest of the people are then looked down upon by him.

[24] The Murji·ah are those who say that Eemaan is just speech and belief, and that action does not enter into it.

[25] And this is the argument that is to be used against them, and that Allaah is the Creator of the good and the evil.

[26] And they and the Mu`tazilah are equal, because of their saying that the Qur·aan is a created thing, and other innovations.

[27] They are the ones who are now known as the „Shee`ah‟, and they are Baatiniyyah [those who claim that Islaam has an apparent aspect, which is for the common folk, and a hidden reality known only to the chosen elite: (transl.)]: their intent is to undermine and demolish Islaam from within.

[28] And they are upon performing more worship, and establishment of the duties of the Religion, however this is founded upon ignorance and hastiness; and upon on only giving importance to their own opinions, and looking down upon others.

[29] That is because it is the Speech of Allaah, and His Speech -He the Most High- is from His Knowledge; and His Speech and His Knowledge are not created things; and it consists of Letters (Harf), and a Voice (Sawt) that is heard, which He speaks with, in accordance with the Will of Allaah alone.

[30] The saying of those who doubt (ash-Shaakkah), and those who withhold (al-Waaqifah), and those who declare that what they recite is created (al-Lafziyyah), is a pathway leading to the saying that it is created; and means to an end have the same ruling as the end results.

[31] Just as Satan now incites the Muslims to speak ill of the People of the Sunnah, in order to distance the people from them; such as their reviling the honour of the Imaams of Hadeeth, and its eminent persons of the present times, and of past times.

[32] Refer to “Fadl `Ilmis-Salaf”(“The Excellence of the Knowledge of the Salaf” [: by al-Haafiz Ibn Rajab]) (pp.43,67), and reflect upon the underlying reason why they speak ill of the People of the Sunnah.

[33] Those who have enmity towards `Alee -radiyallaahu `anhu, and the family of the Prophet صلى الله عليه وسلم (transl.).

[34] This is what occurs the manuscript, and see “`Aqeedatus-Salaf As-haabil-Hadeeth” (p.119) of Imaam Aboo `Uthmaan as-Saaboonee (transl.).

[35] An addition from the manuscript (transl.).

[36] And this is a crucial fundamental principle, … .

[37] An addition from the manuscript (transl.).

[38] And it is the saying that I hold. [And it is the saying that I hold (:transl.).]

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