The Religion is only what came from Allaah and it was not left to the intellects of men and to their opinions – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 06 : Point 04A
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

“And know, may Allaah have mercy upon you, that the Religion is only what came from Allaah, the Exalted and Most High. It was not left to the intellects of men and to their opinions; and knowledge of it is what comes from Allaah and from His Messenger.

So do not follow anything based upon your desires and therefore depart from the Religion and leave Islaam. There will be no excuse for you, since the Messenger sallAllaahu `alayhi wa sallam explained the Sunnah to his nation, and he made it clear to his Companions and they are the Jamaa`ah, and they are the Main Body. And the Main Body is the Truth and its people. So whoever contradicts the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam in anything of the affairs of the Religion he has disbelieved.”

[ Note: In this audio, explanation of the only first paragraph from the above is covered]

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

The Religion came only from Allaah, so He is the One who legislated the Religion, He the Perfect. It is not for anyone to legislate religion, which Allaah has not permitted. He the Most High said:

Do they have partners who legislate for them religion, not ordained by Allaah. (Sooratush-Shooraa (42), aayah 21)

This is a rebuke and a warning. So the Religion is that which Allaah has legislated, and which His Messenger sallAllaahu `alayhi wa sallam conveyed. This is the Religion about which Allaah the Majestic and Most High said:

He (Allaah) legislated for you the Religion with which He enjoined Nooh, and which He revealed to you, and which He enjoined upon Ibraaheem, and Moosaa and `Eesaa; that you should establish the Religion, and not separate within it. (Sooratush-Shooraa (42), aayah13)

This is the revealed way of the Prophets, specifically those five Prophets, who are those firmest in resolve. This is their Religion. So whoever deviates away from it or differs with it, then he is destroyed and he is astray. And it is built upon the tawheed of Allaah the Mighty and Majestic (singling out Allaah the Mighty and Majestic with all worship) and abandonment of the worship of everything besides Him, and restricting oneself to that which Allaah the Mighty and Majestic legislated, and keeping away from whatever Allaah has forbidden – this is the Religion.

His saying, “It was not left up to the intellects of men and their opinions.” – the Religion is not what men deem to be good or what they hold as their opinion, because this is not the Religion of Allaah. This is the Religion of the people, which they have newly invented. As for the Religion of Allaah the Mighty and Majestic, then it is what He legislated. As for that which the men hold as their opinion, based upon their own opinions, this is not the Religion of Allaah the Perfect and Most High. Rather it is just a religion of whoever holds that opinion. So nothing can be ascribed to Allaah from the Religion except that which He legislated upon the tongue of His Messenger sallAllaahu `alayhi wa sallam. And as for what others besides Him legislated, then it cannot be ascribed to Allaah, rather it can only be ascribed to whoever legislated it, and Allaah is free of it. He the Most High said:

Do they have partners who legislate for them religion which Allaah has not permitted (Sooratush-Shooraa (42), aayah 21)

His saying, “And its knowledge is with Allaah and His Messenger sallAllaahu `alayhi wa sallam.” – the affairs of the Religion are towqeefiyyah (depend upon text); there must be proofs from Allaah and His Messenger with regard to the affairs of the Religion. The matter is restricted to what occurs in the Book and the Sunnah from the affairs of the Religion. And newly introduced matters and innovations are abandoned, that which Allaah has not sent down any proof for – even if their people hold them to be religion, and they draw closer to Allaah through them, then we turn no attention to these things and we do not believe in them, because the Religion of Allaah is what He legislated and His Messenger.

Because the Religion is based upon knowledge which came from Allaah and His Messenger. And do not follow the desires of the people and the opinions of the people and what they declare to be good and what they follow each other upon, and it has no basis in the Book of Allaah or the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.

Just as he `alayhis-salaatu was-salaam said:

“Whoever introduces into this affair of ours that which is not from it, it is rejected.”

And in one narration:

“Whoever does an action which our affair is not in accordance with, it is rejected” [4]

So the person who wishes that his action be righteous and be beneficial, then he should adhere to two matters:

The first matter: is that he makes his Religion pure for Allaah and free from shirk.

And the second matter: ittibaa`, following the Sunnah of Allaah’s Messenger sallAllaahu alayhi wa sallam, free of innovations and newly introduced affairs.

A person will indeed find many things which contradict what is correct in the `aqeedah, matters which contradict what is correct in matters of worship, many of them; (because) the people have desires, and have their own aspirations, and they have their own opinions and they have their own ways (which they follow). So we do not follow the people, rather we present whatever the people are upon to the Book and the Sunnah. So whatever conforms with the Book and the Sunnah then it is the Truth, and whatever contradicts these two then it is false and futile.

Footnotes :

[04] The checking of this has preceded on page 66.
Translator’s side point: Hadeeth of Aa`ishah radiyAllaahu`anhaa reported by Muslim and in the Saheeh of al-Bukhaaree.

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 06

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah – Imam Barbaharee

We say: ‘Allaah knows best’ regarding whatever is unclear to us -Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 43 : Point [165]
Dawud Burbank [Audio|English]

165. And we say: ‘Allaah knows best’ regarding whatever is unclear to us.

[Souncloud Audio Link]

Quote from Shaykh Fawzan:

A man came to Imam Malik rahimahullaah, “Imaam Dar al-Hijrah”, and asked him about forty issues. He answered four of them and said in respect to the rest: “I do not know.” So, the man said: “I have come to you from such and such place on my camel, and you say, ‘I do not know’?” Imam Malik told him: ‘Ride your camel, and go back to the land you came from and say, ‘I asked Malik and he said, I do not know’!

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age – Shaykh Saalih Abdil-‘Azeez Aali Shaikh

When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu ‘anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.

This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.

Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]

So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.

Source:  Three Required Characteristics for Seeking Knowledge -Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh. al-ibaanah.com translation.

A Glimpse at Some of the Etiquettes of the Seeker of Knowledge – Shaykh Saalih Fawzaan [Video|Ar-En Subtitles]

Translated by: Abu Suhayl Anwar Wright

Translation Source: http://germantownmasjid.com/wp-conten…

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


[Alternative Download Link]

Posted from: Sources of Knowledge In Islam – Dr. Saleh As Saleh

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

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

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. 

What the Salaf Said Regarding Theological Rhetoric (ilm al Kalaam)

Text from Usool as Sunnah (Foundations of Sunnah)

19.For indeed, (indulging in) theological rhetoric (kalaam) in [22] the matter of Qadar, the Ru’yah, the Qur’aan and other such issues are among the ways that are detested and which are forbidden.

20. The one Who does so, even if he reaches the truth with his words, is not from Ahlus-Sunnah, until he abandons (using) this mode of argumentation, [and until he] submits and believes in the aathaar (the Prophetic Narrations and those of the Companions [23]

Footnotes:

[22] Imaam ash-Shaafi’ee (d. 204H) said,

“My ruling regarding the people of theological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, ‘This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric (kalaam).”

Sharh ‘AqeedatitTahaawiyyah of lbn Abil-’Izz, p. 75.

Ibn ‘Abdul-Barr said,

“The people of Fiqh and Aathaar in all the various towns and cities are agreed unanimously that the Ahlul-Kalaam (People of Theological Rhetoric) are (but) Ahlul-Bida’ waz-Zaigh (the People of Innovations and Deviation). And they are not considered, by all of the above, to be amongst the ranks of the Scholars (in truth).”

Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

Imaam ash-Shaafi’ee (d. 204H) said,

“That a person is put to trial with everything that Allaah has forbidden, besides Shirk, is better than that he looks at Kalaam (theological rhetoric).” He also said, “If people knew what (misleading and destructive) desires are contained within theological rhetoric they would certainly flee from it as they would from a lion,”

he also said,

“Whoever showed boldness in approaching theological rhetoric will never prosper.”

Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

One of the Scholars of ash-Shaash said:

“Every knowledge save that of the Qur’aan is a pre-occupation
Except for the Hadeeth and Fiqh (understanding) of the Deen
Knowledge is only that about which it is said,
‘Haddathanaa …‘ (So and so narrated to us)
And what is besides that
Are but whisperings of the Shayaateen (devils)”

Aboo Yoosuf, the companion of Aboo Haneefah said,

“Whoever sought knowledge by kalaam (theological rhetoric) will turn a heretical apostate,” and Ahmad ibn Hanbal (d. 241H) said, “The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.”

Both narrations are reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

[23] Muhammad Ibn Seereen (d. 110H) said,

“They (i.e., the Companions and the Taabi’een) used to consider themselves upon the path (of truth) so long as they held onto the narrations.”

Reported by al-Laalikaa’ee in his Sharh Usolil It’iqaad, no. 110.

Shaadh ibn Yahyaa said,

“There is no path which is more straight and direct (in leading) to Paradise than the path of the one who travels upon the aathaar (narrations).”

Reported by al-Laalikaa’ee in his Sharh UsoolilIt’qaad no. 112.

‘Abdullah ibn alMubaarak (d. 181H) said,

“I found that the affair was Ittibaa’ (following and imitation, i.e., following and submission to the narrations).”

Reported by al-Laalikaa’ee in his Sharh Usoolil-l’tiqaad, no. 113

Do not indulge in Scholastic Theology (Ilm-ul-Kalam or Theological Rhetoric or Rationalistic Approach) – Dr Saleh As Saleh [Audio|En]

The following audio Clip Extracted from Part 1 of the Series – Knowledge & Etiquette in Seeking it


Related Links:

Ilm-ul-Kalam (Knowledge Of Theological Rhetoric) – Ibn Baz

What the Salaf Said Regarding Theological Rhetoric (ilm al Kalaam)

Knowledge is Sought from its Scholars – By Dr. Murtaza bin Bakhsh [Video|Urdu-Eng Subtitles]

Video Courtesy: Bilal Nahim
Translation Verified By: Abu Bilal Nahim

Dr. Murtaza bIn Bakhsh:

Who is upon the truth and who is upon falsehood? How will we know this and how will we be able to distinguish this? Is it possible without knowledge? Then, when will we seek knowledge? Is it not important that time be allocated? It is important; and knowledge is sought from the scholars. It is notjust sought from books. It is sought from scholars and students of knowledge. Those scholars who teach the Qur’aan and the Sunnah with the understanding of the Salaf of this Ummah – this confinement is obligatory, that there is the Quraan, authentic Hadeeth and they speak, teach the religion and give rulings according to the understanding of the Sahaabah (companions of Prophet (Sallallaahu ‘alayhi wasallam).

If you find such a scholar or such a student of knowledge somewhere, then do not leave him; and connect with the scholars, the senior scholars all praise be to Allaah – such scholars are present.

Now (seeking) knowledge has become easy, translations have come forth – in English, in Urdu, in every language. Shaykh bin Baaz rahimahullaah, Shaykh ibn Uthaymeen, (the) Muhaddith, Muhammad Naasiruddeen aI-Albaani rahimahullaah, there are (about) 10,000 cassettes of his – now we have CDs, but before the CDs there were (about) 10,000 cassettes. And if you just take out any cassette from the middle, you will notice that they contained the lessons of Tawheed and the Manhaj of the Salaf, in each of his cassettes. Far removed is Allah from all imperfections!

Shaykh Saalih al-Fowzaan is alive [hafidhahullaah], Shaykh Saalih al-Luhaydaan is alive, Shaykh Ubayd al-Jaabiree, Shaykh Rabee’ al-Madkhalee, Shaykh Muhammad bin Haadee aI-Madkhalee – they are those ‘Ulemaa, that if you attach yourself to them, by Allaah, life changes. There is light [of guidance] in their sayings; there is light in their guidance. If (you) want to learn the methodology of the Salaf, then this is the path, this is the methodology. There are other Salafee scholars as well but I remember these names, their names are known and famous. Do not say that I do not have a way to reach them. By Allaah, by sitting at home, nowadays, all praise be to Allaah, there are online duroos happening as well. Aren’t they happening? Use this technology correctly.

People abuse it by listening to songs and what not. You use it correctly and see how you become a part of (seeking) beneficial knowledge and how it benefits you even after your death.

https://urdu-islamic-audio.com/2015/07/02/knowledge-is-sought-from-its-scholars/

Seeking Knowledge is the Foundation for the Correctness of your Repentance – Shaykh Ahmad ash-Shihhee

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee
SOURCE: His book “Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah” (pg. 34-39)
PRODUCED BY: Al-Ibaanah.com

The Second Advice: Seeking Knowledge is the Foundation for the Correctness of your Repentance

So knowledge is the foundation for the correctness of your repentance. This is due to two reasons:

First: For the most part, the misconceptions (you had prior to your repentance) will remain attached to your heart and your mind. So if you do not correct it with beneficial knowledge, you will find yourself accompanied by these misconceptions in your statements, actions and circumstances. Rather, you will find them mixed into your Da’wah (calling to the Way of Allaah), as is the condition of many of those who have leaped from (just) making their repentance to (being active in) the field of Da’wah. So they have begun calling to the Salafee Da’wah, however this call is mixed with the Ikhwaanee misconceptions of gathering people together (regardless of Creed) or the Qutubee misconceptions of making takfeer (declaring Muslims disbelievers) or the Surooree misconceptions of partisanship (hizbiyyah)! So the image displayed is Salafiyyah, but the taste and the smell derived from it is something else!

Therefore, their call turns into a Salafiyyah, which consists of particular standards that can have their roots traced back to the misconceptions they had propr to their repentance, which still accompany them and which they have not yet corrected. So you find this person calling to leadership in Da’wah (i.e. that there should be one leader for organizing all the Da’wah in a land).

And that one rejects some of the principles of the Salafee Da’wah, claiming that they cause the hearts to be hardened! Or that they cause the brotherly ties to be broken! And this one agrees with the Qutubee ideologies!

And that one calls to Hizbiyyah (partisanship)!

And this one carries ideas of instigation and provocation (of the masses)!

And that one pitches the tent for gathering the people together (regardless of differences)!

All of this is done using the name of Salafiyyah, so to Allaah we turn for help! Verily to Allaah we belong and to Him we will return.

Second: Or perhaps you are carried away by the strong current of a misconception, such that your path and road towards repenting to Salafiyyah has changed course. So now you have become confused on this road or you begin calling to it, thinking that it is the truth when it is in fact misguidance!

How many games do these individuals who claim to have knowledge and stand for Salafiyyah play with the youth who seek to repent to Allaah?

And this is due to nothing else except for their lack of seeking knowledge and their lack of asking questions from the people of knowledge from Ahlus-Sunnah walJamaa’ah.

So, O repentant brother, may Allaah grant you success, you must seek beneficial knowledge, because it is that which will correct your repentance and set your path straight. With knowledge, you will free yourself from the misconceptions and the dangers, and you will save yourself from the hunting nets and snares, by the Will and Permission of Allaah.

As for the evidences that indicate the virtue of knowledge and those who possess it, then they are many and well known. I will mention from them, for the purpose of reminding:

Allaah’s saying:

Allaah bears witness that there is none that has the right to be worshipped but He. And so do the angels, and those having knowledge. (He is always) maintaining His creation with Justice. None has the right to be worshipped but He, the All-Mighty, the All-Wise.” [Surah Aali ‘Imraan: 18]

And His saying:

It is only those who have knowledge amongst His slaves that fear Allaah.” [Surah Faatir: 28]

And His saying:

Allaah will raise in degree those of you who believe, and those who have been given knowledge.” [Surah Al-Mujaadilah: 11]

And Allaah’s saying, reminding of the blessing He bestowed on His Prophet (sallAllaahu ‘alayhi wa sallam) due to what He sent down to him from the Book (Qur’aan) and the Hikmah (Sunnah) and protecting him from people misleading him:

Had not the Grace of Allaah and His Mercy been upon you (O Muhammad), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allaah has sent down to you the Book (Qur’aan) and the Hikmah (Sunnah), and taught you that which you knew not. And Ever Great is the Grace of Allaah unto you.” [Surah An-Nisaa: 113]

So, O repentant brother, when you come to know the importance and virtue of knowledge, and the danger of neglecting it, then know that the first thing you should start with from the various branches of knowledge is:

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

The Station of Taqwa and Ihsaan – Shaykh Rabee bin Haadee

So this sermon consists of the advice to fear Allaah, which is necessary and it is not exemplified except in the lives of the righteous, truthful scholars as in the saying of Allaah Ta’ala:

<<It is only those who have knowledge among His slaves that fear Allaah. >>[Fatir: 28]

Fear Allaah Azza wa Jal so you can reach this level and learn so that you can reach that status; because the one who knows the correct ‘Aqeedah, Manhaj and rulings, manners and behaviour springing from the Book of Allaah and the Sunnah of the Messenger – sallAllaahu alayhi wa sallam – then he is the one who fears AllaahAzza wa Jal and Taqwa is attained with all of these matters.

So when these matters – which we have mentioned – are acknowledged then the slave is driven to the Taqwa of Allaah Azza wa Jal, to having fear of Him and being aware of Him in every time, place and situation.  This is a great station which is the station of al-Ihsaan (perfection of worship).

That you worship Allaah as if you see Him and if you cannot see Him then know that He sees you.'[1]

This station of al-Ihsaan (perfection of worship) is that a person has certainty that Allaah sees him and that Allaah hears all he says and hears; the beating of his heart, the feelings of his heart and what he thinks to himself.   AllaahSubhanahu Wa Ta’ala knows it and hears it and He sees his movements and when he is still.

So the true believer regards Allaah with true greatness and he acknowledges that Allaah Subhanah hears everything that he says and knows everything he discusses, or thinks to himself and that Allaah has:

<<Angels Kirâman (honourable) Kâtibîn writing down (your deeds). They know all that you do. >> [al-Infitar: 11-12]

So if these distinguished feelings are found in the soul of a believer then he has acquired the characteristic of Taqwa which causes him to keep away from sinning,Shirk, Bida’ and superstitions and he acquires the station of al-Ihsaan(perfection of worship) since he is aware of Allaah and he feels that Allaah sees him and he cannot hide anything of his affairs from Allaah not a little nor a lot, not even the like of an atom.

This is a noble awareness and distinguished feeling which pushes one -InshAllaah – to the Taqwa of Allaah.  This cannot be reached except for the one who knows the correct ‘Aqeedah, the correct rulings of Halaal and Haraam and knows the commands and prohibitions, the promise and the warnings from the Book of Allaah and the Sunnah of the Messenger of Allaah – alayhis Sallat wa SallamThey are the ones who deserve the praise of Allaah – Tabaraka wa Ta’ala – He said; about them:

<< It is only those who have knowledge among His slaves that fear Allaah.>> [Fatir: 28]

And He said:

<< Allaah will exalt in degree those of you who believe and those who have been granted knowledge. >> [al-Mujadilah: 11]

So strive to be from these types of people: i.e. that you combine knowledge and action.  That is the fruit of correct knowledge and having the Taqwa of Allaah – Tabaraka wa Ta’ala – and being aware of Him.

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

The Correct Sources of Knowledge – Shaykh Rabee

And it is upon him to learn from the sources which contain the correct beliefs and correct methodologies, to read the Salafi Tafseer books, which are based upon the Tafseer of the Book of Allaah by the Book of Allaah, by the Sunnah of the Messenger of Allaah and by the Fiqh of the noble Companions those who lived through the descent of the revelation and were present at the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and lived with him.

They knew the aim of the Book and the Sunnah. They are the ones whose Fiqh should be held on to as they preserved the Book of Allaah and the Sunnah of the Messenger of Allaah – alayhis Sallat wa SallamThis is why the noble Messenger –alayhis Sallat wa Sallam – when he spoke about splitting up into sects and spoke about the Firqaat-Un Najeeyah said: ‘Those who are upon what I am upon and my Companions.'[2]

So this Fiqh of the true Deen of Allaah which the noble Companions had – which they acquired from the Book of Allaah and from the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam, from his sayings, actions, his teachings and his directives – alayhis Sallat wa Sallam – it is obligatory upon us to take it as our reference.  The Companions are the intended believers in the saying of Allaah – Tabaraka wa Ta’ala -:

<< And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. >> [an-Nisaa: 115]

This is a severe threat to the one who contends with Allaah and His Messenger and follows a path other than that of the believers.

So pay attention to this matter and strive to understand the way of the believers which they derived from the Book of Allaah, the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and from his purifying and educating them upon the Book and the wisdom -BarakAllaahu Feekum.

This is a great opportunity for you; understand from it the true Deen of Allaah and strive earnestly to make it apparent over all religions with proofs and evidences.

It is upon you to seek knowledge from its original watering sources; from the Salafi books of Tafseer, from the Salafi books of ‘Aqeedah, which gush forth from the Book of Allaah and from the Sunnah of the Messenger of Allaah –alayhis Sallat wa Sallam.  The difference between the way of the truthful believers and the way of the innovating discriminators of the true Manhaj of Allaah will become clear.

They – I swear by Allaah – are the protectors of this Ummah upon the Deen of Allaah Azza wa Jal, they had the correct ‘Aqeedah and Manhaj and they were firmly upon what Muhammad – sallAllaahu alayhi wa sallam – came with.

From what is understood principally, is that it is obligatory upon us to follow the Book of Allaah and the Sunnah of His Messenger – sallAllaahu alayhi wa sallam – to hold on firmly to the Book of Allaah and the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and to bite onto that with our molar teeth, just as the Messenger of Allaah mentioned – when he gave an eloquent sermon whereby tears fell and the hearts trembled  – the Companions requested him to give them some advice they said ; O Messenger of Allaah it is as if this is a farewell sermon, so advise us, he said: ‘I advise you to fear Allaah…….’  pay attention to this advice.

….to hear and obey, whoever lives from amongst you will see many differences so it is upon you to hold on to my Sunnah and the Sunnah of the rightly guided Khulafah, bite on to it with your molar teeth, beware of newly invented matters, for every newly invented matter is a Bida’ and every Bida’ is misguidance.’[3]

[1] Translator’s note: Due to the saying of the noble Messenger of AllaahsallAllaahu alayhi wa sallam ‘Whoever does not thank the people does not thank Allaah.’ As narrated by Abee Sa’eed, & authenticated by al-Albaani in as-Saheehah, I say that may Allaah reward with all goodness in this life and in the Hereafter the brother who facilitated us with the booklet and aided us in its translation.  And to our editor, may Allaah enter her into the highest grades of His Paradise among the Prophets, the Companions and the righteous for all her efforts.

The headings were added for further clarity.

[2] Narrated by Tirmidhi (2641) from the hadeeth of Abdullaah bin ‘Amr –radhiAllaahu anhu- & regarded as Hasan by al-Albaani in Saheeh al-Jaami’ (5343).

[3] Narrated by Abu Daawood (4607), Tirmidhi (2676) & Ibn Majah (42) from the hadeeth of al-Irbaad bin Saariyah –radhiAllaahu anhu – & it was authenticated by al-Albaani in Saheeh al-Jaami’ (2549).

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

“O Allaah Bless me in what You have given…” – Shaykh Ibn Uthaymeen

The Explanation of:

وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what You have given…”

The Arabic word بَرَكَة (barakah) “blessing” literally means an abundance of anything good that is continuous. The scholars even trace this word and its meaning back to the word بِرْكَة (birkah) which means a large amount of water or any wide container or gathering of water that is constantly filled with water. Similarly, the word blessing means a continuously large amount of good. So the meaning of this statement is: Send blessings down upon everything you have given me.

The wording, “…in what you have given…” is comprehensive including anything Allah has given us of wealth, children, knowledge, and anything else Allah ( سبحانه وتعالى ) has bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put blessings in what he has given you, you would surely be prevented from a great amount of good.

How many people have a wealth in abundance, yet it is as if they live in poverty? This is because they gain no real benefit from their wealth; they simply collect it and never benefit from it. This is the result of the blessings being removed from it. Likewise, many people have lots of children and grandchildren, yet their children do not benefit their parents in anything due to their disobedience and ungratefulness. Such people have not been blessed in their children.

You also find some people to whom Allah has given a great amount of knowledge, yet it is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his character, in his manners, nor in the way he treats others. Rather, his knowledge may even increase him in arrogance and considering himself to be above the rest of Allah’s worshippers, belittling and humiliating them. Such a person does not realize the one who bestowed this knowledge upon him is none other than Allah. You see that he never benefits people with his knowledge, neither with lessons, nor advice, nor with writings. On the contrary, he is exclusively centered only upon himself. This is without doubt a great loss, even though religious knowledge is one of the most blessed things Allah gives to a servant. One reason for this is that when you teach others and spread this knowledge among people, you are rewarded from several different perspectives:

1. When you spread this religious knowledge, you are spreading the religion of Allah ( عزّ وجلّ ). So you work for the sake of Allah, opening people’s hearts with knowledge.

2. From the blessings of spreading knowledge and teaching it is that by doing so, there is the preservation and protection of Allah’s legislation (religious laws). If it weren’t for the passing on of knowledge, the legislation would not have been preserved.

3. Also from the blessings of spreading knowledge is that when you teach others, you do them a great deal of good. You give them insight into the religion of Allah. And when that person then worships Allah with knowledge and insight, you are rewarded with similar rewards he is given because it was you who directed him towards a particular good deed, and the one who directs another to do something good is just like the one who actually does it. [15]

Also, by spreading and teaching religious knowledge, one’s own knowledge increases. It is known that anyone who teaches a particular knowledge to people, his knowledge in that subject will increase. This is because in teaching, one is recalling what he previously learned and memorized as well as learning new things that he must prepare. To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is withheld and not taught, it will eventually decrease.

Footnotes :

[15] A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by Aḥmad in which the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ
Whoever directs someone to do something good, he will have a reward like the one who actually did it.

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

Learn the below important supplication:

O Allah, increase my wealth and offspring, and bless me in what You have given me

The Explanation of: “Oh Allah, guide me with those You have guided.”.. – Shaykh ibn Uthaymeen

The Explanation of: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“Oh Allah, guide me with those You have guided.”

Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete, beneficial guidance is that in which Allah combines for a servant both knowledge and action. Guidance without action is of no real benefit. Rather it is even harmful because if a person does not act in accordance with what he already knows, his knowledge becomes evidence against him.

An example of guidance in the form of knowledge but with no action is the verse of Allah:

As for Thamūd, we guided them but they preferred blindness over guidance. [5]

Meaning: We clarified the path to them and we conveyed the knowledge to them. However, they preferred blindness over guidance, and from this we seek refuge with Allah.

Also from this type of guidance – simply giving the knowledge and clarifying the truth – is the statement of Allah (سبحانه و تعالى)to the Prophet (صلى الله عليه و سلم) :

And certainly, you guide to the straight path.[6]

Meaning: You direct the people to the straight path and teach them about it. As for the other type of guidance which is the granting of success, an example of this type is the verse:

Indeed, you can’t guide whoever you like.[7]

This type is the guidance of granting one success in their deeds. In this case, the messenger ( صلى الله عليه و سلم ) is never able to grant someone the success of their good actions as this type of guidance is specific to Allah alone. If the prophet ( صلى الله عليه و سلم ) were capable of that type of guidance, he would have guided his uncle, Abū Ṭālib. He did try to guide his uncle and even when he was about to die, the Prophet ( صلى الله عليه و سلم ) said to him:

Oh uncle, say, “There is nothing worthy of worship except Allah,” – a statement by which I will testify on your behalf before Allah.

But the decree of Allah (سبحانه و تعالى) had already passed that the prophet’s uncle would be from the inhabitants of the Fire, and from this we seek refuge with Allah. So Abū Ṭālib neither said nor believed that nothing has the right to be worshipped except Allah. The last thing he said before dying was that he would remain upon the religion of ‘AbdulMuṭṭalib.8 Despite this, Allah allowed his messenger ( صلى الله عليه و سلم ) to intercede for Abū Ṭālib, not just because he was the prophet’s uncle, but because he used to continually defend the prophet ( صلى الله عليه و سلم ) and Islam (even though he did not personally accept Islam). So the Prophet ( صلى الله عليه و سلم ) interceded for Abū Ṭālib and as a result of this intercession, he ( صلى الله عليه و سلم ) said about his uncle:

He is in the lowest part of the fire, and if it were not for me, he would have been in the lowest, deepest part of the fire.[9]

And the Prophet ( صلى الله عليه و سلم ) also said :

Perhaps my intercession will benefit him on the Day of Resurrection so that he will be put into the lowest part of the fire, it reaching only to his ankles, yet from which his brain will boil. [10]

So when we say in the Du’ā of Qunūt, “Guide us with those you have guided,” we are asking Allah for both types of guidance: the guidance of knowledge and the guidance of being successful in our actions. As an example, the following verse also includes both of these types of guidance:

Guide us to the straight path. [11]

So when anyone says this du’ā he should sincerely call to mind that he is asking for both types of guidance: the guidance of the correct knowledge and the guidance of acting in accordance with it.

As for the wording, “…with those you have guided,” this is a way of seeking nearness to Allah by mentioning his favors on others in that he guided them. So we also ask him to bestow the same favor upon us and guide us. In other words, we ask you (Allah) for guidance, and receiving it is only by virtue of your mercy, your wisdom, and your past favors as you have guided others

Footnotes:

[5] The Quran, Sūrah Fuṣṣilat, 41:17
[6] The Quran, Sūrah al-Shūrá, 42:52.
[7] The Quran, Sūrah al-Qaṣaṣ, 28:56.
[8] The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by Aḥmad.
[9]The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
[10] The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
[11] The Quran, Sūrah al-Fātiḥah, 1:5

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

Excellent way of Benefiting from Knowledge – Al-Khaleel Ibn Ahmad (rahimahullaah) (d. 175 A.H)

al-Haafiz Aboo `Umar Yoosuf ibn `Abdil-Barr -rahimahullaah- said in his “Jaami` Bayaanil-`Ilm wa Fadlihi”(1/584/no.1001):

“al-Khaleel ibn Ahmad [1] -rahimahullaah- said:

“I never heard anything except that I wrote it down,
and I never wrote anything down except that I memorized it,
and I never memorized anything except that it benefited me” .”


 

[1] He was al-Khaleel ibn Ahmad al-Azdee, al-Faraaheedee, Aboo `Abdir-Rahmaan, al-Basree. The scholar of the language. He compiled the famous dictionary of the Arabic language “al- `Ayn”, and initiated “al-`Arood” (the science of prosody/versification of Arabic poetry). He studied under Ayyoob as-Sakhtiyaanee, `Aasim al-Ahwal, and others. His students included Hammaad ibn Zayd, Seebawayh, and an-Nadr ibn Shumayl. Ibraaheem al-Harbee said:”He was a person of the Sunnah”. He was born in the year 100 H, and died in the year 170 or 175 H. (refs.:”Taqreebut-Tahdheeb”; “Tahdheebut-Tahdheeb”; “Khulaasah Tadhheebil-Kamaal”.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
https://alitisaambissunnah.files.wordpress.com

The Forbiddance of Adhering Blindly to the Saying of a Scholar in Opposition To An Authentic Text – Shaykh Uthaymeen

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part I)

Shaikh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/527-530), in explanation of the saying of Ibn `Abbaas – radiyallaahu `anhumaa – :

“Stones will soon fall upon you from the sky. I say: Allaah‟s Messenger (صلى الله عليه وسلم) said…, and you say: Aboo Bakr and `Umar said!” :-

“…This saying from Ibn `Abbaas – radiyallaahu `anhumaa – was a response to those who said to him: “Aboo Bakr and `Umar – radiyallaahu `anhumaa – did not hold joining the `Umrah along with the Hajj (at-tamattu`), and they held that performing Hajj on its own (al-Ifraad) is better‟, or the like of that…

So in summary, it was because of this that Ibn `Abbaas said, when they countered the Hadeeth with the opinion of Aboo Bakr and `Umar -: “Stones are about to fall upon you from the sky…” – the hadeeth.

And Imaam ash-Shaafi`ee – rahimahullaah – said:

“The scholars are agreed, by consensus, that whoever is such that the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) becomes clear to him, then it is not for him to leave it for the saying of anyone.”

And Imaam Maalik – rahimahullaahu ta`aalaa – said:

“There is none of us except that he rebuts and is rebutted, except for the occupant of this grave (صلى الله عليه وسلم)”,

and the speech of the imaams with this meaning is abundant…

…So the speech of Ibn `Abbaas – radiyallaahu `anhumaa – shows that whoever receives a textual proof, and he does not accept it, because of taqleed (blind-following) of his imaam, then it is obligatory to criticize him severely, because of his opposing the proof.

And Imaam Ahmad said: “Ahmad ibn `Umar al-Bazzaar narrated to us: Ziyaad ibn Ayyoob narrated to us: Aboo `Ubaydah al-Haddaad narrated to us: from Maalik ibn Deenaar: from `Ikrimah: from Ibn `Abbaas, who said:

“There is not one of us except that some of his sayings are taken, and some are left; except for the Prophet (صلى الله عليه وسلم).”

So therefore it is obligatory to criticise whoever leaves the proof in favour of anyone from the scholars, no matter who that is. The recorded sayings of the imaams clearly state this; and state that ‘taqleed’ (blind-following) is not allowable except in matters of ijtihaad (personal deduction) for which no proof is found in the Book or the Sunnah. So this is what some of the scholars meant by their saying: ‘There is to be no criticism in the matters of ijtihaad (personal deduction).’ As for the one who acts contrary to the Book and the Sunnah, then it is obligatory to refute him; just as was said by Ibn `Abbaas, ash-Shaafi`ee, Maalik, and Ahmad – and this is something agreed upon, as has preceded in the speech of Imaam ash-Shaafi`ee – rahimahullaahu ta`aalaa…”

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part II)

Shaykh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/532), in explanation of the saying of Imaam Ahmad:

“I am amazed at a people who are aware of the chain of narration and its authenticity, and yet they hold on to the opinion of Sufyaan, whereas Allaah – the Most High – says:

So let those who oppose the Messenger‟s command beware, lest a fitnah (affliction) befalls him, or a painful torment be inflicted upon him.[Sooratun-Noor (24):63]

Do you know what the affliction is? The affliction is Shirk. Perhaps if he rejects something from his saying, some deviation will fall into his heart and he is destroyed.”

“So the saying of Imaam Ahmad – rahimahullaah – “I am amazed at a people who are aware of the chain of narration and its authenticity…” is a criticism from him of that; and shows that it leads to deviation of the hearts, which causes a person to become a Disbeliever.

So this evil has become extremely widespread, particularly amongst those who claim attachment to knowledge. They do whatever they can to prevent people from acting upon the Book and the Sunnah; and they block people from following the Messenger (صلى الله عليه وسلم), and from honouring and respecting his commands and prohibitions. So from that is their saying: “No one except a “mujtahid‟ can use the Book and the Sunnah as proof, and “ijtihaad‟ has ended‟, and the saying: “This person who I am blindly following knows better than you do about hadeeth, and about the abrogating and abrogated narrations‟, and the like of these sayings, whose goal is just the abandonment of following of the Messenger (صلى الله عليه وسلم): he who does not speak from his own desires, in favour of dependence upon sayings of those who can err, and who is contradicted by other imaams and whose saying can be nullified by a textual proof. So there is not an imaam except that he only possessed a portion of knowledge; he did not possess all of it. So what is obligatory upon every legally responsible person, when a proof from the Book of Allaah or the Sunnah of His Messenger reaches him, and he understands its meaning, is that he accepts it and acts upon it, no matter who contradicts it.

It is just as He – the Most High – said:

Follow what has been sent down to you from your Lord; and do not take others besides Him: obeying them in disobedience to Him. Little do you remember! [Sooratul-A`raaf (7):3]

And He – the Most High – said:

Is it not sufficient for them that We sent down to you this Book which is recited to them?! In it there is mercy and a reminder for those who believe in it [Sooratul-`Ankaboot (29):51]

A statement of the consensus (ijmaa`) upon that has already preceded [1] , and an explanation that the blind-follower (muqallid) is not from the people of knowledge; and Aboo `Umar ibn `Abdil-Barr and others also report ijmaa` (consensus) upon that.

[1] Transl. Note: [i.e. from Imaam ash-Shaafi`ee.]

I say: And no one disagrees with this except for the ignorant ones from the blind-followers, because of their ignorance of the Book and the Sunnah, and because of their turning away from these two. So those people, even if they think that they are following the imaams, then in reality they have only contradicted them and followed other than their way. So we have already quoted the saying of Maalik, ash-Shaafi`ee, and Ahmad. However in the speech of Ahmad – rahimahullaah – there is an indication that “taqleed‟ (blind-following) before the proof reaches is not blameworthy; rather it is only criticised for one whom the proof has reached, and he opposes it in favour of the saying of one of the imaams.

So this only comes about as a result of their turning away from seeking to understand the Book of Allaah and the Sunnah of His Messenger; and turning instead to the books of the later people, and sufficing with them to the exclusion of the two parts of Revelation. So this resembles what occurred with the People of the Book: those about whom Allaah said:

They took their scholars and monks as lords besides Allaah [Sooratut-Tawbah (9):31],

an explanation of which will follow in the hadeeth of `Adiyy ibn Haatim.

So what is binding upon the one who is sincere is that when he reads the books of the scholars, and examines them, and becomes aware of their sayings, that he submits them to what is found in the Book, and the Sunnah; for every mujtahid from the scholars, and those who follow him and ascribe themselves to his madhhab, must mention his evidence; and the truth in any matter is one; and the imaams are rewarded for their ijtihaad.

Therefore the justly balanced person makes examination of their speech, and consideration of it a path to acquiring awareness of the different issues, and a means to bring them to mind, and a way to distinguish what is correct from what is incorrect – by means of the evidences which those who use the evidences mention; so that in this way he will become aware of which scholar was most fortunate in having the proof.

So the proofs for this fundamental principle are more than can be enumerated, in the Book of Allaah and in the Sunnah likewise….

And the imaams – rahimahumullaah – did not fall short in clarifying this matter. Rather they forbade that they be followed blindly when the Sunnah becomes clear, because they knew that there were matters of knowledge unknown to them, and that this knowledge could reach others, and this occurs a great deal; and this will not be hidden from one who examines the sayings of the scholars.

Aboo Haneefah – rahimahullaah – said:

“When a hadeeth comes from Allaah‟s Messenger (صلى الله عليه وسلم) then it is upon the head and the eyes; and if something comes from the Companions – radiyallaahu `anhum – then upon the head and the eyes; and if something comes from the Taabi`een, then we are men and they were men.”

And he said:

“If I say a saying, and the Book of Allaah contradicts it, then abandon my saying in favour of the Book of Allaah.” It was said: “If the saying of Allaah‟s Messenger (صلى الله عليه وسلم) contradicts it?‟ He said: “Abandon my saying for the narration of the Messenger (صلى الله عليه وسلم). It was said: “If the saying of the Companions contradicts it?‟ He said: “Abandon my saying for the saying of the Companions.”

And ar-Rabee` said: I heard ash-Shaafi`ee – rahimahullaah – say:

“If you find in my book something contrary to the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم), then take hold of the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) and leave whatever I said.”

And he said:

“When a hadeeth is authentic with something contrary to my saying, then throw my saying against the wall.”

And Maalik said:

“Everyone is such that some of his sayings are taken and some are left, except for Allaah‟s Messenger (صلى الله عليه وسلم).”

And the like of this has already been mentioned from him, so there is no excuse for a blind-follower (muqallid) after this… .”

Shaykh Muhammad Ibn Saalih Al-`Uthaymeen On ‘Taqleed’ (Blindfollowing)

Shaykh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah – said in “al-Qawlul-Mufeed `alaa Kitaabit-Tawheed‟ (2/152):

“Some people commit a grievous mistake when it is said to them: “Allaah‟s Messenger (صلى الله عليه وسلم) said‟, he says: “But in the book of so and so there occurs such and such.‟ So it is upon him to fear Allaah, Who said to him in His Book:

And the Day when Allaah will call to them, and say, “What response did you give to the Messengers? [Sooratul-Qasas (28):65]

He did not say: “What response did you give to so and so?‟ As for the author of the book, then if it is known that he loves good, and intends good, then supplication for forgiveness and mercy is made for him if he errs. It is not to be said that he is infallible, and his saying used to contradict the saying of the Messenger (صلى الله عليه وسلم).”

Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah
www.alitisaambissunnah.wordpress.com

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.

Morehttp://salaf-us-saalih.com/category/islam/ahlul-bidah/

The Obligation of Acting Upon Knowledge – Shaykh Adil Mansoor [Audio|Ar-En]

Speaker: Shaykh ‘Adil Mansoor hafidhahullaah
Country of Speaker: Saudi Arabia
Category: Manhaj
Date: 28th December, 2013

Listen / Download Mp3 Here (Time 58:10)

Posted from : http://store.mpubs.org/the-obligation-of-acting-upon-knowledge-by-shaykh-adil-mansoor/