..Then know that he is a Person of the Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 81 : Points 144
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man having love for Abū Hurayrah, Anas ibn Mālik and Usayd ibn al-Hudayr (radi Allaahu anhum) then know that he is a person of the Sunnah, if Allaah wills. And if you see a man having love for Ayyūb, Ibn Awn, Yūnus bin Ubayd, Abdullāh ibn Idrīs al-Awdī, ash-Sha’bī, Mālik ibn Mighwal, Yazīd bin Zuray, Mu’ādh bin Mu’ādh, Wahb bin Jarīr, Hammād bin Salamah, Hammād bin Zayd, Mālik ibn Anas, al-Awzā’i, and Zā’idah bin Qudāmah, then know that he is a person of the Sunnah. And if you see   a man having love for Ahmad ibn Hanbal, al-Hajjāj ibn al-Minhāl, Ahmad ibn Nasr – and who speaks favorably about them and holds their sayings, then know that he is a person of the Sunnah.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-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 Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

Knowledge is not in merely narrating a great deal and books – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61: Point 104
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know may Allah have mercy upon you! that knowledge is not in merely narrating a great deal and (having many) books. The scholar is the one who follows the Book and the Sunnah, even if his knowledge is limited [1] and (even if) he only has a few books. Whoever opposes the Book and the Sunnah is an innovator, even if he narrates much and has many books.

NOTES

[1] Ash-Shaafi’ee (rahimahullaah) said, “Knowledge is not what is memorized, but what benefits.” Reported in Hilyatul-Awliyaa’ of Abu Nu’aym (9/123).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-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 Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/knowledge

Examine the speech of everyone you hear from, in your time in particular – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 10 : Point 06B
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

So examine, may Allaah have mercy upon you, the speech of everyone you hear from, in your time in particular; so do not act in haste. And do not enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallAllaahu `alayhi wa sallam speak about it or anyone from the scholars? So if you find a narration about it from them, then cling onto it and do not go beyond it for anything and do not give preference to anything over it, and thus fall into the Fire.

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

Do not be hasty regarding that which you hear from the people, particularly in later times, and the large number of people who speak and give rulings and who stand to give knowledge and speak. And particularly, with the new development in information media, that it is now the case that everyone talks foolishly and speaks in the name of knowledge and in the name of the Religion, even the people of misguidance and the deviated and the misguided sects. They now speak in the name of the Religion on satellite channels. So the danger is very great.

So it is upon you O Muslim, and O Student of Knowledge in particular, to verify and that you are not hasty in taking everything that you hear. It is upon you to verify and to be aware, who is the one who said this thing? And where did this idea come from? And then what is its basis, and its proofs from the Book and the Sunnah? Then where did this person study and who did he take knowledge from? So these matters require verification, particularly in this time. So we do not accept every saying that anyone is saying, even if he speaks well, and speaks eloquently, and speaks abundantly and attracts people’s hearing, do not be taken in by it until you look and see the extent of their knowledge and understanding of the Religion that he has.

Or it may be the case that a person’s speech may be little, but he is a person of understanding of the Religion. And it might also be the case that a person’s speech may be plentiful, but he is an ignorant one who has nothing from knowledge and understanding of the Religion. Rather he just has magical/enchanting speech so that he fools the people, and gives the false impression that he is a scholar and that he is a person of understanding and that he is a thinker and the likes of that, so that the people are taken in and he takes them away from the Truth. So what is counted is not the amount of speech and being able to ramble on, rather what is counted is what it contains with regard to knowledge and what it contains with regard to being based upon correct principles. And it may be the case with speech that is little but it is correctly based upon correct principles. This will be far more beneficial than abundant speech which is just lengthy, and from which no benefit can be taken except a little. And this is the situation in our time, where speech is abundant and knowledge is scarce; the recitors are many, and the people of knowledge and understanding (fuqahaa·) are few in number. And fiqh (knowledge and understanding of the Religion) does not come about by being able to speak a great deal, or to recite a great deal, or being able to speak well or being able to word things well.

The Poet said:

Embellished (falsely adorned) speech may make its falsehood seem attractive,
Whereas the Truth, may suffer as a result of being badly expressed.
So you may say, “This is the spittle of the bees” if you want to praise it;
but if you wanted you could say, “It is the vomit of flying insects which sting.”

If you wish to praise honey, you can say, “This is something put out from the mouth of the bee,” but if you want to speak against it, then you can say, “This is vomit,” instead of saying it is ‘spittle’ (something put out from the mouth); and instead of ‘a bee’ you can say ‘a hornet’ (a stinging insect that flies). So the eloquent person, he can turn the Truth into falsehood and falsehood look like the Truth by means of his eloquence, so beware of this. And therefore the Prophet sallAllaahu `alayhi wa sallam he warned against the person who is very eloquent in speech, the person who moves his tongue around just as the cows move the tongue around.1 He (sallAllaahu `alayhi wa sallam) warned against this one and he said,

“Some speech is like magic.” [02]

Meaning it enchants the people’s hearing (acts like magic upon the hearing of the people). His saying, “So look and examine, may Allaah have mercy upon you, at the speech of everyone whom you hear from in your time in particular. Do not be hasty and do not enter into anything from it.” This was at the time of the author [03] and the author was almost at the same time as Imaam Ahmad, because he is one of the students of his students. He says: Do not be hasty in accepting the speech of the people in your time, until you verify it. So where is this in comparison to this time of ours now, the time of desires and the time of ignorance and the time when the different parts of the world are all mixed together? To the extent that trials and tribulations and evils and ideas arise and surge like waves and the enemy now wants to turn the Religion upon its head. He wants us to follow him and to impose his ideas upon us and to impose his politics upon us. Therefore it is upon us to check this affair carefully and to withhold from many affairs and to turn attention to seeking to understand the Speech of Allaah and the speech of His Messenger, and to acquire knowledge and understanding of the Religion of Allaah the Mighty and Majestic.

So al-fiqh (knowledge and understanding of the Religion) contains a protection from trials and tribulations. And al-fiqh means al-fahm (understanding of the Religion). And a person may have memorized a great deal, but he does not have understanding, so therefore he and the common person are just the same. Indeed the common person may be better than him because he withholds himself and he recognizes his own ignorance, while this one does not realise that he is actually an ignorant person. Therefore the matter is not just memorizing a great amount or speaking a great deal. The matter is a matter of fiqh (understanding) and therefore he sallAllaahu `alayhi wa sallam said, “Perhaps one who has something conveyed to him will be better comprehending than the one who heard it (originally).” [04]

So a person may memorize something, and transmit and narrate, and yet there may be someone there who understands it better than he does. (Allaah’s Messenger sallAllaahu `alayhi wa sallam said)

“There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.” [05]

He is a carrier of the knowledge and a transmitter of it, however he is not one who has understanding of it. So fiqh (knowledge and understanding of the Religion) is a gift from Allaah which Allaah gives to whomever He wishes from His servants. However, if he utilizes it properly and advances it/causes it to grow then he will benefit from it. But if he neglects it, it will be lost.

His saying, “So do not be hasty and do not enter into anything from it until you ask and look: Did anyone from the Companions of the Prophet sallAllaahu `alayhi wa sallam speak with it?” This is a tremendous piece of advice if some speech pleases you regarding the Religion. As for speech about the affairs of this world, then that is not the topic under discussion here. Rather if some speech with regard to the Religion seems pleasing to you then don’t be hasty until you examine it: Is it founded upon something true and upon proof or is it just from the person’s own head and his own thinking? For if it is, then it is just scum, like the scum which is carried on the top of flood water. Leave it (in that case). But otherwise if it is founded and based upon the Book and the Sunnah, then it is true. So therefore to do not be hasty in taking speech without restraint, even if it seems pleasing to you in its fine manner of speaking and it is eloquence and its forcefulness and in the style of address, do not be hasty about it until you examine and you test it against the Book and the Sunnah, and examine and see who said it. Is he a person of knowledge and understanding (a faqeeh) or not a person of knowledge and understanding? Until you ask the people of knowledge about it (this matter) and you look and see, did anyone from the Salaf (Predecessors) say it or did they not say it? And this is something I have warned against many times, that I say: Do not introduce personal deductions and opinions and sayings and wording which have not been preceded upon. Take as your example the Salaf and the speech of the Salaf, and if you bring something which you have no one who precedes you upon it, then it will be something odd and strange, and its danger will be far more than its benefit.

So the speech of the Companions is the balance because they were the students of the Messenger sallAllaahu `alayhi wa sallam. Their sayings are looked to with regard to an aayah; how did they explain it? And with regard to a hadeeth, how did they explain it? So you take from their sayings and from their explanation because they will be closer to the Truth than anyone who came after them; because they were students of the Messenger sallAllaahu `alayhi wa sallam and they heard the interpretation and the explanation from the Messenger sallAllaahu `alayhi wa sallam and they took knowledge directly from him, so they will be the people who are closest to the Truth. And no weight is to be given, to the saying of those people who say, “The Companions are not to be counted, they were men and they had their own opinions, and we are men and we have our thoughts. Times change.”

So the Religion remains and will remain until the Hour is established. And it does not change with the changing time; it covers every time and place. What changes is only human deductions, which may sometimes be wrong and sometimes correct. As for the Religion itself, it does not change because it is suitable for every time and every place because it was sent down from One who is all wise, deserving of all praise. And therefore they used to advise and say, “Adhere to the Book and the Sunnah with the understanding of the Pious Predecessors. Do not introduce an understanding from yourself or from the later people.”

His saying, “or anyone from the People of Knowledge (scholars)” Meaning, did anyone from the scholars who are counted say it, from the Imaams who proceeded upon the way of the Companions of the Messenger sallAllaahu `alayhi wa sallam? Because they were the ones who narrated from the Companions, and the Companions were the ones who narrated from the Messenger sallAllaahu `alayhi wa sallam.

His saying, “So if you find a narration from them about it, then cling onto it.” If you find it being in agreement with their saying then cling onto it.

His saying, “And do not go beyond it for anything.” And do not go beyond the speech of the Salaf for the opinion of so and so, and so and so from those who came after them. His saying, “And do not prefer anything over and above it and thus fall into the Fire.” And do not prefer over what came from the Salaf anything, from that which the later people brought such that you fall into the Fire. Because you have gone against the path leading to Paradise, and the path of Paradise is what (they) were upon, those who…

“Those whom Allah has bestowed favor upon, from the Prophets, and the true and truthful followers of the Prophet, and the martyrs, and the righteous people and what a fine companionship they are.” (Sooratun-Nisaa· (4), aayah 69)

This is the path to Paradise, and whatever conflicts with it is a path leading to the Fire. And Allaah the Mighty and Majestic says,

“And this is My Straight Path so follow it, and do not follow the multiple paths, for they will cause you to split away from His path” (Sooratul-An`aam (6), aayah 153)

Allaah’s path is one but as for other than it, then it is many paths. Every devil has a path and he has a path; on each path there will be devils from mankind and from the jinn. So they are many different paths which will throw the person who follows them into confusion. But as for the Straight Path, then it is one. It does not contain any disagreement and you will never become lost if you follow it.

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Concerning matters of the Religion, Muslims should verify:
    1. Who has said this thing?
    2. Where did it come from?
    3. What is its basis in the Qur’aan and the Sunnah?
    4. Did any of the Salaf say it?
  • If it is just from a person’s own head and own thinking then leave it
  • Concerning the person who spoke about this matter, Muslims should verify:
    1. Where did he study?
    2. Whom did he take knowledge from?
    3. The extent of his knowledge and understanding
  • It may be that a person speaks little, yet he is a person of understanding of the Religion
  • It may be that a person speaks plentifully yet he has no knowledge and understanding of the Religion
  • In our time:
    1. Speech is abundant and knowledge is scarce;
    2. The recitors are many and the people of knowledge and understanding are few
  • The eloquent one can make the Truth look like falsehood and make falsehood like look the Truth
  • Allaah hates those men who are eloquent, the one who moves his tongue around, just as the cow moves its tongue around. (hadeeth)
  • He (sallAllaahu `alayhi wa sallam) warned against this one saying, “Some speech is like magic.”
  • It is upon us to:
    1. Check affairs carefully,
    2. Withhold from many affairs
    3. Turn to seeking to understand the Qur·aan and the speech of the Messenger sallAllaahu `alayhi wa sallam
    4. Acquire knowledge and understanding of the Religion of Allaah
  • Knowledge and understanding of the Religion contains a protection from trials and tribulations
  • A common person may be better than one who has memorized a lot because he recognizes his own ignorance
  • “There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.” (hadeeth)
  • Fiqh, knowledge and understanding of the Religion, is a gift from Allaah
    1. If a person utilizes this gift properly and advances it he will benefit from it
    2. If he neglects it, it will be lost
  • Do not introduce personal deductions, opinions, sayings and wording which have not been preceded upon
  • The danger of bringing something which has not been preceded upon is more than its benefit.
  • Take as your example the Salaf and the speech of the Salaf
  • The Companions took knowledge directly from the Messenger sallAllaahu `alayhi wa sallam, so they will be the people who are closest to the Truth
  • The Straight Path is one and you will never become lost if you follow it

Footnotes:

[01] This narration is reported by Imaam Ahmad in his Musnad and by Ibn Abee Shaybah and by Aboo Daawood and at-Tirmithee and others besides as a hadeeth of `Abdullaah ibn `Amr that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Allaah hates those men who are eloquent, the one who moves his tongue around, just as the cow moves its tongue around.”

At-Tirmithee said about this narration that it is hasan ghareeb (singular chain of narration that is hasan) and it was declared authentic by Aboo Haatim in al-`Ilal.

Translator’s side point: Shaykh al-Albaanee, in as-Saheehah no.880, declared this hadeeth saheeh (authentic).

[02] This hadeeth is reported by al-Bukhaaree in his Saheeh (no. 5146 and no. 5767) as a hadeeth of `Abdullaah ibn `Umar; also reported by Muslim as a hadeeth of `Ammaar ibn Yaasir radiyAllaahu `anhumaa.

[03] Translator’s side point: Imaam al-Barbahaaree who lived over 1000 years ago.

[04] This hadeeth is reported by al-Bukhaaree in his Saheeh (no.67 and no.7447) and reported by Muslim (no.1679) as a hadeeth of Aboo Bakraa radiyAllaahu `anhu and the wording is that of al-Bukhaaree.

[05] This hadeeth is reported by Ahmad in his Musnad and Aboo Daawood and at-Tirmithee and ad-Daarimee and Ibn Hibbaan as a hadeeth of Zayd ibn Thaabit radiyAllaahu `anhu. At-Tirmithee said the hadeeth is hasan and al-Busayree said it is saheeh (authentic).

Shaykh al-Albaanee declared this hadeeth saheeh (authentic) likewise, in his checking of Aboo Daawood.

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 10

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 of Imaam Barbahaaree

Related Link : https://abdurrahman.org/innovation/

Ulamā (Scholars) are not to be mentioned except with fine words – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 55 : Point [203]
Dawud Burbank [Audio|English]

203. And the early scholars from the Salaf (the early predecessors), and the Taabi’een (successors) who came after them: the people upon good and the narrations, and the people of Fiqh and discernment; are not to be mentioned except with fine words; and whoever speaks ill of them then he is not upon the correct path.

[Souncloud Audio Link]

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

Index Page of Scholars – https://abdurrahman.org/Scholars

Death of Shaykh Ahmed bin Yahya An-Najmi (rahimahu Allahu ta’ala) – Narrated by Mustafa George

..And when I came to Riyadh in 2007 you had a mountain, tremendous mountain of knowledge present and he was sick in Riyadh at that time; Shaykh Ahmed An-Najmi (2). Shaykh Ahmed bin Yahya An-Najmi (rahimahu Allahu ta’ala) he was sick in Riyadh at that time. And he was coming for eye surgery, something you know he felt and the doctors themselves felt was simple… simple surgery… and the Shaykh would return to good health and Shaykh Ahmad An-Najmi (hafidhahu Allahu Ta’ala) went to the hospital; King Fahad Medical City. He received his operation.

Then after that he was in a hotel, we visited him in the hotel. That was the time that I got the chance to ask about what people say about Shaykh Rabee’ (3) and Shaykh ‘Ubayd Al Jabiree (4) which is still the ‘kalam’ (speech) of some of the people. And I mentioned to the Shaykh I said: ‘Shaykh I see you.. you know… your health situation but I just have an important question’. He said: ‘tafadalu’, he said: ‘ask’. I said: ‘Ya Shaykh! People say that Shaykh Rabee’ and Shaykh ‘Ubayd Al Jabiree are not from the Kibaar Al ‘Ulama (Senior Scholars) but rather Luhaydan (5) and Fawzan (6) and Ghudayan (7) and the likes’. He said: ‘no doubt. Yes. Luhaydan, Ghudayan and Fawzan they are from amoungst our Shuyookh and they are from Kibaar Al ‘Ulama but that does not exclude Shaykh Rabee’ and Shaykh ‘Ubaid and others’.

So Shaykh Ahmad An-Najmi responded. He said: ‘this will not… this will not harm Rabee’ and it will not harm ‘Ubayd. The statement of these people will not harm Rabee’ and it will not harm ‘Ubayd. We hold them to be Ahl Al ‘Ulama… we hold them to be from the Kibaar Al ‘Ulama. We hold them to be…’ look at this mountain of knowledge, Shaykh Ahmad An-Najmi said, ‘we hold them to be from the Kibaar Al ‘Ulama and that statement from the people is from themselves.. it is from themselves’. That was in 2007.

Shaykh Ahmad An-Najmi (rahimahu Allahu ta’ala) after that time.. he returned to Al Jizaan and he came a week later for another operation. Shaykh Ahmad An-Najmi went into a coma, during the second operation. It would be a few days before he comes out of the coma. Something went wrong. ’qadar Allahu ma sha’a fa’l’(Allah decrees what he wants). Shaykh Ahmad An-Najmi lost the ability to speak. Shaykh Ahmad An-Najmi went in and out of the coma. Shaykh Ahmad An-Najmi stayed in Riyadh for close to a year.. for close to a year in the same hospital, in the same bed. We could no longer benefit from him, we could no longer ask him questions, we could no longer take from his… extended knowledge and understanding and wisdom. Shaykh Ahmad An-Najmi died. Rahimahu Allahu ta’ala.

Taken from the Friday lesson on Paltalk. ‘Sharh As-Sunnah’ of Imam Barbaharee. By Mustafa George. 24th Dhul Qa’dah 1430H 6th November 2009.

Related Link:  Scholars Biographies: Shaikh Ahmad bin Yahyaa An-Najmee

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

[Alternative Download Link]

Source: http://understand-islam.net/site/index.php?option=com_content&view=article&id=126&Itemid=76

Interview with Umm ‘Abdullaah, Wife of Shaykh Uthaimeen – Dr. Saleh As-Saleh

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Interview with Umm ‘Abdullaah Wife of Shaykh Muhammad ibn Saalih Al-‘Uthaimeen (rahimahullaah)

Interview conducted by Sis. Maha bint Husein Ash-Shammari & Published in “Al-Mutamayyizah” Magazine; Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh. Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki, Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

The following is an interview with Umm ‘Abdullaah, the wife of our Shaykh, Muhammad ibn Saleh al-‘Uthaimeen (رحمه الله : rahimahullaah). The interview was conducted by Sis. Maha bint Husein Ash-Shammari & Published in “AlMutamayyizah Magazine,” Riyadh, KSA; Issue No. 45, Ramadhan, 1427.

Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm (knowledge), dawah, and worship between his youth and his elder years?

Answer: I did not find any diminishing or weakness in his motivation (رحمه الله ) in knowledge, dawah, and worship despite his progress in age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call to the extent that during his intense illness, he (رحمه الله ) was not negligent with one moment; he would spend every second in remembrance of Allaah (سُبْحَانَهُ وَ تَعَالَى), worshipping Him, teaching, or directing.

Question 2: What did you see that was amazing in the Shaykh’s (رحمه الله ) life?

Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and dissipate it. Also, his piety (رحمه الله ) was something that those who were not close to him may not have known about.

Question 3: How did the Shaykh interact with his children in their private lives?

Answers: His dealings with his sons and daughters fell into two stages.

First, in their childhood, he (رحمه الله ) was keen to be close to them, take care of them, raise some of the Islamic principles in them, and follow their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fard prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that.

In the stage of youth and maturity, he (رحمه الله ) was firm concerning their fulfilling of the religious obligations and in discipline in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he (رحمه الله ) used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.

Question 4: Why did the Shaykh (رحمه الله ) not use henna on his beard?

Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.

Question 5: When did the Shaykh anger intensify, and how did he deal with your anger?

Answer: His anger used to intensify if the inviolable matters of Allaah (سُبْحَانَهُ وَ تَعَالَى) were violated. Regarding my anger with the children, he would try to calm me down first and then give the admonition to the one that was mistaken. In general, he (رحمه الله ) was quiet and did not anger quickly; when he (رحمه الله ) did, his anger would quickly dissipate, and this is from the favors of Allaah (سُبْحَانَهُ وَ تَعَالَى) upon him, something which I wished for the like of his condition.

Question 6: How did he (رحمه الله ) get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?

Answer: He used to depend upon Allaah (سُبْحَانَهُ وَ تَعَالَى), then the alarm clock and then us. Usually he awoke before the alarm and before I would go to wake him.

Question 7: Would the Shaykh (رحمه الله ) ever go outside with his family for a picnic?

Answer: Yes, the family used to have a weekly picnic on Fridays after salaat aljumu’ah; we would go to an area in the wilderness close by and bring our lunch. He utilized this time to share in some activities with the children, like foot racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.

Question 8: How did the Shaykh fast during the year?

Answer: The Shaykh (رحمه الله ) consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.

Question 9: How did the Shaykh select the names of his children?

Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman [1]; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another.

Question 10: What were some of the things that would please the Shaykh (رحمه الله )?

Answer: There is no doubt that the Shaykh’s (رحمه الله ) happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children.

You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.

Question 11: How many children did the Shaykh (رحمه الله ) have?

Answer: The Shaykh had five sons and three daughters.

Question 12: Who amongst his children was the closest to his heart?

Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?

Question 13: Who amongst his children was most affected by his death?

Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.

Question 14: Who is his youngest child?

Answer: The youngest is a daughter who is 21 years old.

Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?

Answer: The Shaykh (رحمه الله ) began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di (رحمه الله ) even before I married him. At that time, he used to consider himself a student of knowledge.

Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.

Question 16: How did he reconcile between the dawah, which took most of his time, and his familial and social responsibilities?

Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatawa, dawah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.

Question 17: What was his policy regarding educating and directing his children?

Answer: His policy was education; however, he did not force his children to seek a specialty but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some sharee’, others military, and also educational.

Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence (رحمه الله )?

Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he (رحمه الله ) used to compensate them on his return.

Question 19: Could you tell us about his worship at home?

Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He (رحمه الله ) used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.

Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?

Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah (سُبْحَانَهُ وَ تَعَالَى) wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8 am. This was on the days that he was not teaching at the university.

After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.

There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imaams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.

Question 21: What was his schedule during Ramadan, especially after iftaar?

Answer: During Ramadan, the Shaykh (رحمه الله ) had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh (رحمه الله ) or seek a fatwa.

Question 22: Where did the Shaykh (رحمه الله ) like to spend his rest time?

Answer: In reality, the Shaykh (رحمه الله ) did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.

Question 23: How many hours a day did the Shaykh (رحمه الله ) sleep?

Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.

Question 24: Who amongst the students of the Shaykh did he praise, mention often, and was pleased with their visits?

Answer: He (رحمه الله ) looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.

Question 25: How did the Shaykh’s (رحمه الله ) family deal with his asceticism and piety?

Answer: We used to see him (رحمه الله ) as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he (رحمه الله ) did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.

Question 26: Did he (رحمه الله ) cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz (رحمه الله )?

Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah (سُبْحَانَهُ وَ تَعَالَى) make us meet them all in the Paradise of bliss.

Question 27: Did he travel for other than seeking knowledge?

Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.

Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?

Answer: We used to feel his care (رحمه الله ) for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.

Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?

Answer: I learned from the Shaykh (رحمه الله ) everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the Questions I received to him and then relate the Answers and fatawa to those that had asked.

Question 30: Before the Shaykh’s (رحمه الله ) death, what did he admonish his household and beloved ones with?

Answer: The Shaykh (رحمه الله ) did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).

Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.

Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s (سُبْحَانَهُ وَ تَعَالَى) Will, they are sharing in the reward.

Question 32: Could you tell us about the way the Shaykh (رحمه الله ) used to receive his guests?

Answer: He (رحمه الله ) would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.

Question 33: What about a rare and pleasing encounter he had with his children or neighbours?

Answer: The Shaykh (رحمه الله ) acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh (رحمه الله ) used to record some short recitations and nasheed [2] for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.

Question 34: What is your advice to those that spread mischief in our Kingdom?

Answer: We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh (رحمه الله ) would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he (رحمه الله ) used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.

Question 35: Is there anything that the Shaykh (رحمه الله ) asked you to do that seemed strange and made you feel hesitant?

Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh (رحمه الله ), I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh ( rahimahullaah) in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh (رحمه الله ) began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He (رحمه الله ) would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.

Question 36: What kinds of gifts would the Shaykh (رحمه الله ) give you, his children, and people in general?

Answer: During his lifetime, he (رحمه الله ) would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.

Question 37: Did the Shaykh (رحمه الله ) relate to you anything nice that occurred in the masjid?

Answer: He (رحمه الله ) would always tell us those things that he thought were fit to mention.

Question 38: When did the Shaykh (رحمه الله ) travel for dawah, and how would you deal with him concerning that?

Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them.

Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.

Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?

Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to dissipate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.

Question 40: When did the Shaykh (رحمه الله ) buy the automatic, telephone Answering machine?

Answer: From the things that are unknown to many is that the Shaykh (رحمه الله ) was keen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone Answering machines among many other gadgets. He (رحمه الله ) acquired the automatic Answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.

Question 41: Did the Shaykh (رحمه الله ) buy newspapers, and how did he learn about local and national news?

Answer: We used to receive one of the newspapers at our home as a gift, and he ( rahimahullaah) would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.

Question 42: Was there ever an offer for the Shaykh to move to Riyadh?

Answer: Several times he was asked to move to Riyadh, Madinah, and Makkah. He was even assigned as a judge in the eastern province of al-Ihsaa, but he used to see that his staying in Unayzah had a great benefit, so he (رحمه الله ) refused these offers.

Question 43: During the visits of King Faisal (رحمه الله ), King Khaled (رحمه الله ), King Fahad (رحمه الله ), and other princes, what did the Shaykh (رحمه الله ) offer them?

Answer: When he was at his home which is made of mud in Unayzah, he was visited by King Saud (رحمه الله ), King Khaled (رحمه الله ), and King Fahad (رحمه الله ); they were amazed by his humbleness, piety, simplicity, and asceticism.

Question 44: Did anyone offer to install any echo instruments for the microphone in the Shaykh’s masjid?

Answer: The Shaykh (رحمه الله ) did not see to that.

Question 45: Was the Shaykh (رحمه الله ) married to anyone else other than you, and how many wives did he have?

Answer: No, the Shaykh (رحمه الله ) was not married to other than me. He married two wives before me; his first wife died, and Allaah (سُبْحَانَهُ وَ تَعَالَى) did not intend for the second marriage to continue.

Question 46: We need from you an admonition to men who have more than one wife.

Answer: Justice. Justice. Justice.

Question 47: If one would ask the father (i.e. the Shaykh) to admonish me as a girl, what would you expect him?

Answer: He would admonish you as he would admonish one of his daughters and all of the daughters of the Muslims to fear Allaah (سُبْحَانَهُ وَ تَعَالَى) openly and secretly, to be righteous to the parents, uphold the ties of kinship, preserve the husband, and fear Allaah (سُبْحَانَهُ وَ تَعَالَى) regarding raising the children Islamically based on leniency and kindness.

Question 48: Did the Shyakh (رحمه الله ) use to tell you about the Mujaahideen in Sheeshaan (Chechnya) and other places especially since it reached us that he was keen concerning their news and Fatwa?

Answer: He (رحمه الله ) was keen on following the status (affairs) of Muslims everywhere, in Palestine, Algeria, Afghanistaan, and Sheeshaan. [3]

Question 49: How did the Shaykh (رحمه الله ) receive the news of his illness, and how did he tell you about it?

Answer: He (رحمه الله ) received the news with patience, anticipating the reward. One of my sons reported to me that after they (رحمه الله ) received the news, he instructed them not to mention anything to their brothers, sisters, or me and that the matter should be left to him. He (رحمه الله ) related the news to us gradually. We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to forgive him and give him a spacious residence in Paradise.

Question 50: We came to know that the Shaykh (رحمه الله ) during his illness refused to call his cancer the “evil disease,” choosing instead to simply refer to it as dangerous. Would you tell us about this and his patience?

Answer: This was not only after his illness, but rather he had this opinion before because he disliked using the term “evil” for this disease.

As for his patience, this was manifested in his illness, and I knew that he suffered greatly from it. The pain would wake him many times during the night; whenever he was asked about it, he would confirm that it existed, adding that he only told them this as information and not as a complaint, since he (رحمه الله ) knew the reward for those that were patient.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Footnotes:

[1] These are the names of two of his sons.

[2] The Shyakh’s (rahimahullaah) position on the so-called Islamic Nasheeds as posted on the site (www.understand-islam.net) is not to be confused with this innocent children-directed recordings referred to here.

[3] It is known that the Shaykh (rahimahullaah) like the other reliable scholars of our times, al-Albani and Bin Baaz (rahimahumullaah), as well as Shaykh Saalih al-Fawzaan (hafidhahullaah), exerted great efforts to correctly direct the Muslims in these countries and in others as well as to the reality and conditions of Jihaad and warned them from deviation as evident in their published fatawaa and advices. The reader is referred to www.understand-islam.net for further details on this, especially under “Contemporary issues,” “Jihaad,” “Clarifications,” etc. May Allaah, the Most High, guide all Muslims to understand and properly adhere to the true conditions and rulings regarding Jihaad. Aameen.

Posted fromhttp://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=181

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.

Knowledge is Sought from its Scholars – Dr Murtaza bin Baksh [Audio Clip|Urdu]

Message from Daar Al-Hadeeth on the Death of Shaikh Muqbil Ibn Haadee Al-Waadi’ee rahimahullaah

A Clarification of the Death of Shaikh Muqbil Ibn Haadee Al-Waadi’ee

All praise be to Allaah and may the peace and blessings of Allaah be on the one who was sent as a mercy and guidance, and on his Companions and family. To Proceed:

Allaah says: Every soul shall taste death.”

And He says: Every one on it (the earth) will perish, and the Face of your Lord will remain, possessing glory and honor.”

Based on this, we console ourselves and all the Muslims, in general, and Ahl-us-Sunnah in particular, upon news of the death of the Supporter of the Sunnah and the Subduer of Innovations and Partisanship, the Muhaddith of the world during his time, the Shaikh, the ‘Allaamah, Abu ‘Abdir-Rahmaan Muqbil Ibn Haadee Ibn Muqbil Al-Waadi’ee.

His death occurred while he was in the city of Jeddah at 8:30 pm on Sunday night, the 2nd of Jumaadaa Al-Oolaa 1422H. He was close to seventy years of age at the time of his death, which came as a result of a liver disease that he was suffering from for more than seven years.

His Janaazah (funeral) prayer was held in Masjid Al-Haraam after the Fajr Prayer on Sunday (morning), and he was buried in the Al-‘Adl graveyard in Makkah next to the two noble shaikhs, ‘Abdul-‘Azeez Ibn Baaz and Muhamamd Ibn Saalih Al-‘Uthaimeen, may Allaah have mercy on all of them. This was in accordance with his final request, which he made while on his sickbed in Germany.

So we ask Allaah to forgive him and to raise his status to the level of those who guide. Indeed to Allaah we belong and indeed to Him we will return. And there is no might nor power except by the Will of Allaah, the Most High, Most Great.

Allaah gave him the joy and satisfaction during his life of seeing the effects of his da’wah (call), which were witnessed and felt. But the enemies of the da’wah should not feel happy at news of his death, for he has left behind for them that which will grieve and displease them, such as his scholarly students, his precious books, his widely distributed tapes and his pure methodology, which had no obscurities in it. So he enjoyed the bounties that Allaah bestowed on him. Likewise, he established the foundation for the lofty palace and strong fortress of knowledge.

So we hope from Allaah that He cause his reward to remain continuous as the Prophet (صلى الله عليه و سلم) said: “Whoever calls towards an act of guidance, he will have the same reward as those who follow him (in that act of guidance), and that will not detract anything from their good deeds.” Reported in Saheeh Muslim from the hadeeth of Abu Hurairah.

Abu Hurairah (radhi Allaahu anhu) said: The Messenger of Allaah (صلى الله عليه و سلم) said: “When the Son of Aadam dies, his good deeds come to an end except three: a continuously recurring charity, knowledge from which benefit is derived, and a righteous child that supplicates for him.” Reported by Muslim

The Shaikh, rahimahullaah, spent his whole life in (seeking) knowledge, teaching, writing and calling to Allaah. This is such that the flatlands and the mountain areas became filled with his students, his books and his tapes.

Even in his last days, he still was still being asked religious questions on Hadeeth, Fiqh, Shawaahid and ‘Iraab. He was stricken with unconsciousness and then when he recovered and awoke, he was asked questions. From his last words were those that he uttered when he phoned us during his sickness while in Germany. And we asked about the hadeeth of Anas (radhi Allaahu anhu): “O Hayy (Living), O Qayyoom (Eternal), By your mercy we ask for your help.” – “Did you mention it in (your book) As-Saheeh Al-Musnad with this wording?”

At this point we cannot forget to give the good tidings to all of our Muslim brothers that this educational center (in Dammaaj) will continue, inshAllaah, as it was during the life of our Shaikh, may Allaah have mercy on him. So the classes are active and continuing and the affairs are going according to the plans of our Shaikh, by Allaah’s granting that for him.

The Shaikh had some final requests for his students, loved ones and brothers from Ahl-us-Sunnah in his handwriting, which will be distributed in these blessed pages, by Allaah’s permission.

This is so that our brothers across the various Islaamic lands and those who constantly ask about the future of this center can be at rest and tranquility. So we say: Be calm for the matters are going according to the best way, and the da’wah is preserved from our Lord. So pay no mind to those who spread false rumors and reports. And Allaah is sufficient for us and He is the best of guardians.

Daar Al-Hadeeth in Damaaj
Jumaadaa Al-Oolaa 2, 1422H

Author:Daar Al-Hadeeth in Damaaj
Source: Posted on Shaikh Muqbil’s site: Sunna.com.ye (site no more exists)
Translator:Al-Manhaj dot com Staff (site no more exists)

This is how the People of Desires show respect for the Scholars!!

This is how the People of Desires, from the Hizbees and Qutubees show respect for the Scholars…rather this is how they show respect for the House of Allaah!

Shaikh Saalih As-Suhaymee and Shaikh Abdur-Razaaq, may Allaah preserve them, undertook a visit to the area of Qaseem, particularly the city of Buraydah (in Saudi Arabia), some years ago to give a lectures there.

But they were met by some people of desires – especially from the Qutubees and Hizbees in the audience who did not want to listen to the Remembrance of Allaah nor to the Call to Tawheed and the following of the correct Manhaj.

To hear what happened to the Shaikhs and how the ignorant people dealt with them, listen to the recording, and follow with the summarization below.

The program begins with the chair of the conference introducing the topic of the lecture, which was a talk on the hadeeth: “The Religion is Sincerity.” He began with the Shaikh on the right who was Shaikh ‘Abdur-Razaaq, the son of ‘Abdul-Muhsin al-‘Abbaad, may Allaah preserve them.

So the Shaikh began with Khutbat ul-Haajah, but was not even halfway through it when commotion broke out at the hands of some deviants amongst the followers of vain desires, who started shouting and screaming. But this was quelled and the Shaikh continued by making du’aa that Allaah grant the Muslims Paradise and that He make them people who fear Allaah and act righteously.

Then the commotion continued for a while, but finally the Shaikh began the lecture and the microphone was passed onto Shaikh Saalih As-Suhaymee who said:

“To whoever came to this masjid and saw fit to do these kinds of actions, which Allaah is not pleased with, will they not fear Allaah? Whoever wants to listen then let him come and whoever wants to leave then let him leave.”

Then Shaikh ‘Abdur-Razaaq began the lecture and began explaining the hadeeth of “The Religion is Sincerity (Naseeha).” And he stressed the point that what they came to the masjid for was to seek to get closer to Allaah by way of listening and benefiting by the hadeeth of Allaah’s Messenger. And he narrated to them a story about Allaah’s Messenger and Mu’awiyah, which showed that gathering in the masjid is for the purpose of getting closer to Allaah. So this is what they were there for – to worship Allaah and not cause commotion.

Then he began by saying what he will talk about in the lecture – the foundation of sincerity and faith in Allaah. So he discussed the definition of Eemaan and went on to mention the three categories of Tawheed, but noise could still be heard in the background from the troublemakers

Then Shaikh ‘Abdur-Razaaq finished and the mic was given to Shaikh Saalih As-Suhaymee who addressed the troublemakers and asked them if Allaah was pleased with the actions they were doing, at which they again turned violent. And commotion broke loose again, with Shaikh Saalih commanding them to fear Allaah. And the situation got worse with the mob storming the podium and in the midst of all that the Shuyookh were making du’aa.

During the course of this violent attack, they trampled over the mushafs (copies of Qur’aan) and broke Shaikh Saalih As-Suhaymee’s walking cane, since he is blind and needs it to walk!!

But Allaah protected the two Shaikhs from the evil of these people of desires and misguidance! And all of this was just because the Shaikhs stick to the truth and call to the Salafee Manhaj while opposing and refuting the deviants.

So we advise the brothers to listen to the recording so that they can see for themselves the condition of these people, who fight against the Salafee Scholars and hate the Salafee Da’wah, only because they have no other recourse since their da’wah is dead and they are void of any proofs and evidences.

And we cannot forget also what happened to Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, who was attacked while giving a lecture in the Masjid of Shaikh ‘Abdullaah Al-‘Ubaylaan years ago.

Access the recording and follow with brief summarization below:

While the Shaikh was in the masjid answering questions, he responded to one question, which consisted of several parts. The first part asked as to the reason why the Muslims are divided into groups, parties and sects. So the Shaikh responded by saying:

“The reason is well known – it is something that is going on now, which is the presence of those who incite the people upon political agitation and the presence of those who distribute them into groups. Rather, it is due to these newly invented groups. The groups that are present in the arena nowadays, I consider them to be innovated.

This is since before this state (of Saudi Arabia) was established, you did not find all of these groups – there was only One Group. The Saudi Society was only one Jamaa’ah (group) – the Jamaa’ah of the Muslims. There was no other group to be found besides it. So the presence of all these groups (nowadays) and the efforts these groups expend in calling the people to their manhaj is the cause for them being divided and split up…”

Then one man from the audience began to criticize the Shaikh’s response about the jamaa’aat (groups) and commotion broke loose, with a mob shouting and screaming. And all the while the Shaikh was trying to calm the mob down, seeking refuge in Allaah, but they did not listen to him. Even to the point that the Call for Prayer was proclaimed and they did not listen to that! Rather, the prayer was started and commotion and screaming could still be heard from those who wished to cause fitnah and disrespect the house of Allaah, may Allaah guide these individuals.

This is the way of all of the scholars who have followed the Way of the Salaf, in that they were faced with the opposition of the deviants – even to the point where their opposition was violent, as was the case with Imaam Abu Shaamah, rahimahullaah, the great scholar of the 7th Century, who wrote a tremendous book [Al-Bid’i wal-Hawaadith] refuting the present day innovations of his time, as he was beaten to the point that he never fully recovered from his injuries and eventually died later from them.

We ask Allaah to protect our scholars and to grant them a long lifespan for benefiting the ummah, Amaeen.

Source: Two separate cassette recordings 
Produced By: al-manhaj website (site no more exists)

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

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

Some Scholars Praise An Individual, But Other Scholars Of The Sunnah Warn Against That Same Individual – Explained by Shaykh Ubaid al Jabiree

Question.3: How do we understand that some scholars praise an individual, but other scholars of the Sunnah warn against that same individual?

Ans: This situation has two ways of occurring, or three.

1. The scholar who praised this individual is unaware of what or why the other scholar has dispraised him, and therefore he continues to view him as someone reliable and trustworthy until knowledge comes to him about the reason for dispraise. Once knowledge does reach him, he will never persist to praise this individual. That which is known from the scholars of the Sunnah is that if reason for dispraise is justified, they will not hesitate to do so.

An example of this is the story where Imam Ahmed abandoned Dawud bin ‘Ali (may Allah have mercy on the both of them), and he (Imam Ahmed) refused to visit him. What was his reason for doing so? Because Imam Muhammad bin Yahya al Dhuhlee (may Allah have mercy on him) wrote a letter to Imam Ahmed informing him that Dawud bin ‘Ali held the belief that the Quran was created, and Imam Ahmed accepted this information because he held Imam Muhammad bin Yahya to be trustworthy and reliable. He (Imam Ahmed) did not seek proof from Imam Muhammad bin Yahya because he held him to be reliable, he likewise did not say: Do others agree with you in that which you have mentioned about Dawud bin ‘Ali?

This story clarifies the falsity of the belief that there must be a complete consensus of the scholars in order to justify the dispraise of an individual. This (false opinion) is one of the foundations which is supported by the followers of ‘Ali bin Hasan al Halabi.

2. The praise is limited (to a specific action or characteristic of the dispraised individual). This form of praise does not contradict what has been mentioned of dispraise of the person. That which contradicts the dispraise is a general, broad praise. For example: If an Ash’aree, Matroodi, or even a Mu’tezillee was correct in a number of his statements, we would say that his statements are correct and true and we are grateful to him because of his correctness.

This praise is limited to his statement of truth, and it is not a general, broad praise. As for the general praise, the people of the Sunnah do not apply this type of praise to the people of innovation because doing so would bring about confusion to the one who hears or reads such praise, but as we mentioned previously, this could possibly take place if the information pertaining to the dispraise of an individual has not yet reached the scholar, or it has actually reached him but it was presented in a manner which is unclear. However if the clear, certain proof has reached the scholar who is upon the Sunnah that a particular person has been dispraised, he would indeed not hesitate to agree, as I previously mentioned to you, and the proofs to support this are many.

3. There is in fact another possible situation, and that is the methodology implemented by the Ikhwan al Muslimeen. These individuals hold a (deviant) belief and that is that they assist and support one another regardless of their differences in beliefs and practice, and this very belief allows them to praise every individual. They may dispraise him or admonish him for certain actions, but in general, the hold him to be reliable and trustworthy. This belief is in contradiction to the methodology of Ahlu Sunnah (the people of the Sunnah). Ahlu Sunnah hold the belief that a person can leave the fold of the Sunnah due to falling into an innovation. This aspect of methodology was mentioned by Imam Ahmed in his beneficial book titled: Usool al Sunnah. He stated:

‘And from the Sunnah is that which if a person does not believe and adhere to it, he will not be considered from the people of the Sunnah.’

Therefore it is mandatory that a person adheres to all of the aspects of the Sunnah which he has knowledge of. Hence, if a person abandons a Sunnah that he is aware of, and instead chooses to practice an innovation, while being fully aware of it, he is certainly not considered a person of the Sunnah.

Translated by Mustafa George (hafidhahullaah)

Posted fromQuestion and Answer session with Sheikh ‘Ubaid al Jabiree – Mustafa George DeBerry

Clinging to the Scholars in Times of Fitnah – Shaykh Abdullah Adh Dhufaree – Mustafa George [Audio|Ar-En]

Listen / Download Mp3 Here (Time 01:25:02)

Posted from the blog of Mustafa George (hafidhahullaah)
https://knowledgeofislamblog.wordpress.com/

The Dangers Of Belittling The Inheritors Of The Prophets – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 1:11:36)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-dangers-of-belittling-the-inheritors-of-the-prophets-abu-muhammad-al-maghribi.mp3]

Pearls of Grace and Wisdom – Dr. Saleh as Saleh [Audio|En]

Ibn Taymiyyah

01- Ibn Taymiyyah – His Saying on Acts of Worship – 5:03
02- Ibn Taymiyyah – The Settling of Knowledge in the Heart – 6:41
03- Ibn Taymiyyah – Consequences of Opposing the Prophet – 5:12
04- Ibn Taymiyyah – Being Born in Islam versus Converting Later in Life – 3:21
05- Ibn Taymiyyah – His Comments on One Being With Those He Loves – 3:02
06- Ibn Taymiyyah – His Letter to his Mother – 26:38
07- Ibn Taymiyyah – His Letter To The King of Cyprus – 51:55
08- Ibn Taymiyyah – Enjoining Good and Forbidding – 48:48

Ibnul Qayyim

01- Ibnul Qayyim – Negligence and Sins Rust the Heart – 6:42
02- Ibnul Qayyim – Intention and Actions – 13:33
03- Ibnul Qayyim – Rust on the Heart – 11:09
04- Ibnul Qayyim – Parables – 6:22
05- Ibnul Qayyim – Filling the Hearts – 0:48
06- Ibnul Qayyim – Remembrance – 01 to 10 – 6:38
07- Ibnul Qayyim – Remembrance – 11 to 20 – 9:41
08- Ibnul Qayyim – Ten Ways That Protect from Evil of Envy – 39:43

Merits of Scholars

00- Scholars – ‘Ulema – Definition – 2:16
01- Al-Hafaz Ibn Hajr – 28:22
02- Ibn Hajar Al-Asqalani – Biography – 8:54
03- Imaam Ahmad – His Humbleness – 12:52
04- Shaykh Ibn ‘Uthaimeen – His Humbleness – 7:48
05- Interview with Umm Abdullaah wife of Shaykh Ibn al ‘Uthaymeen – 52:01
06- Shaykh Al-Albani – Short Biography – 35:43
07- Shaykh Muhammad AbdulWahhab – Biography – 96:05
08- Reflections on Early Scholars
09- Shaykh ‘Abdus Salaam Bin Barjis – Biography
10- Categories of People In Respect To ilm – 21:41

Disobeying the Rulers and Abandoning the Scholars – Shaykh Abdil-Azeez Aali Shaikh

Abdul-‘Azīz Āli-Shaykh on Disobeying the Rulers & Abandoning the Scholars
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Abdul-‘Azīz Āli-Shaykh
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: Some biased and questionable people these days are promoting by way of the internet and calling the youth of this country to disregard obedience to the leaders/government of the country and to instead oppose them. They also call the youth not to listen to the scholars in this regard. So, we ask for your counsel and comments on this.

Click the below link to read or download the full document

Disobeying the Rulers & Abandoning the Scholars – Abdul-Aziz ali-Shaykh [PDF]


Video Uploaded by Abdullah122

Who is more knowledgeable in Hadeeth? – Shaykh al Albaani

By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

The Shaykh was asked:

Regarding refuting the book ‘Sunnah Nabaweeyah Bayn Ahl-ul-Fiqh wa Ahl-ul-Hadeeth’ [By Muhammad Ghazali] since there are flaws concerning the hadeeth, many of the scholars have refuted it. What is your opinion about the book? What’s your opinion about the refutations?

The Shaykh Answered:

‘This book is very dangerous to the Sunnah, and to the scholars of the Sunnah and the followers of the Sunnah.

There is no doubt that those who refuted it are united upon the truth, even though their methods may differ. From them are those who are strict, from them are those who are easy going and from them are those who are in the middle.

This man [Muhammad Ghazali] in addition to not being a critic, he is not established upon the knowledge of hadeeth nor upon the foundations of Fiqh principles, and along with that he adds to his use of evidence the opinions of others mockingly.  This is not what someone does whose aim it is to advise the people, so because of this he exposed himself to many, many problems and he is deserving of these problems. It is sufficient that he attacked the Ahadeeth which are present in the ‘Saheeh’ without following the methodology of the scholars and critics as some of them did in the olden days like; Daraqutni, and the likes of Ibn Taymeeyah, and Ibn al-Qayyim, when they would critically examine some of the Ahadeeth. However, they would criticize with knowledge, piety and reflection.  As for this man then he does not criticize except with his own desires from one direction, and with ignorance of hadeeth and its texts from another direction.  Due to this the scope of refuting him is very extensive, so perhaps those who take part in refuting him with their different methods, they took part in that which was obligatory upon them in supporting hadeeth firstly, and the scholars of hadeeth and its followers. This is a brief answer according to what you mentioned.’

The Questioner continues:

‘Do you not see O noble Shaykh, regarding this topic that it is better for the current scholars of Islaam to schedule a meeting and a debate about this subject, this is from one direction. Also, do you not see that it is necessary for the noble scholars of Islaam, the likes of yourself to author a refutation against this man, since these great refutations have an effect upon the people. Also, do you not see that there should be more refutations against him, more than a lecture and gathering because he has affected the minds of many of the Muslims?’

The Shaykh responded:

‘This is true, with no doubt or suspicion, however the issue is, as has been said a long time ago:

‘Not everything a person wishes, can be achieved * A ship does not want a severe storm to blow’

I have many works, which unfortunately do not allow me the scope to undertake some of the other religious obligations, this is due to the many projects that I am connected to.  However, perhaps those who have undertaken refuting this person, should form a committee to study these refutations and choose the best of them, then print them and distribute them to the people, to bring this refutation closer to all the people especially those who have been allured by the philosophy of this man and his tongue.

As for me personally, I am unable and cannot. I indeed held the opinion for example, of at least going to Afghanistan for calling to the Book and the Sunnah, at least amongst the different Arab nationalities, and I excused myself as you can see of my old age.  Otherwise it is necessary to undertake refuting this man, and from those who refuted this person, the likes of our brother Dr. Rabia’ bin Hadi, the professor of the subject of hadeeth in the university, you may have come across his refutation, indeed he has more knowledge of hadeeth than other than him.

Anyway, as for your suggestion of forming a committee of scholars to debate this man, then I don’t think that there will be any benefit whatsoever, because you have been trialed before him with some of the Soofeeyah, who supported some Bida’ and the superstitious acts of the Soofeeyah.  It was seen that he could be rectified and be debated but this did not benefit him whatsoever.

So perhaps, what is more advisable or better for rectification and beneficial is to form a small committee made up of some of the noble scholars and they choose the strongest and closest from these refutations in understanding, or that they choose from the collection of these refutations, issues which are stronger, and rewrite them with sentences which are clear and understandable for the general people.  This is my opinion, and Allaah knows best.’

[Taken from the Audio Cassette: ‘Rihlaat an-Noor’ 1410 A.H. Tape 38]

The praise of Shaykh Rabia’ al-Madhkhalee for Shaykh al-Albaani

The praise of Shaykh Rabia’ al-Madhkhalee for theMuhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani

Questioner: Is Shaykh al-Albaani at the head of the ahl-ul-Hadeeth of this time?

The Answer of the ‘Allaama al-Muhadith Rabia’ bin Hadi ‘Umair al-Madhkhalee HafidhAllaah, and May Allaah raise his grade in both worlds, was:

‘I swear by Allaah that this is what Shaykh Ibn Baaz and Ibn ‘Uthaymeen submit to, as do the other scholars who have spent time in his company. They submit to the fact that there is none that can be compared with him in hadeeth, never can any one be compared with him, actually, for many centuries no one has reached to where Shaykh al-Albaani has reached.

I hold the opinion, that in study of books, neither Ibn Taymeeyah, nor Ibn Hajr reached him in the study of books.  As for memorization, then they memorized more than him, but as for study and research and working extremely hard in research then there is none in comparison to him.

He has offered a library for Islaam.  The Islaamic Countries and their institutions fall short in offering this amount. Anyone who now writes about hadeeth has to refer back to this man.

This man was oppressed, and the Arabs never knew his reality. Allaah took this man from the heart of Europe and placed him in the Dhahireeyah library, the best library in the east, where he spent sixty years, and he put forward this great work. What did he get in return from us?

With sadness, the virtue of a people is only known by those who posses it.  As for the scholars, they knew his virtue and they acknowledged that, such as the likes of Ibn Baaz, Ibn ‘Uthaymeen, and the scholars of Islaam other than them.  The scholars of India and Pakistan and the Western Arab Regions and of other places knew the status of this man, from what he placed forward for thisUmmah, in ‘Aqeedah, Manhaj and the service to the Sunnah of the Messenger of Allaah – alayhi as-Salaat wa Salaam –, may Allaah have mercy on him, and reward him with goodness for the Deen of Allaah and the Sunnah of His Prophet – alayhi as-Salaat wa Salaam –, the reward for those who do good actions, and for those who gave a service to the Sunnah of the Messenger of Allaah and His Deen. Naaam!

Taken from a gathering in the blessed city of Madina an-Nabaweeyah on the 26/01/1426 A.H.

http://www.sahab.net

Translated by Abbas Abu Yahya

The Scholars are the Inheritors of the Prophets – Shaykh Muhammad Bazmool

AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His treatise At-Ta’seel fee Talab-il-‘Ilm
PRODUCED BY: Al-Ibaanah.com

The Fifth Foundation: The Scholars are the inheritors of the Prophets, so one must observe good manners in front of them

Abud-Dardaa (radyAllaahu ‘anhu) reported: “I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” [1]

Abu Haatim Ibn Hibbaan, may Allaah be pleased with him, said: “There is a clear explanation in this hadeeth that the scholars, who possess the virtue we mentioned before, are the ones who teach the people the knowledge of the Prophet, apart from all of the other types of knowledge. Did you not see him say: ‘The scholars are the inheritors of the prophets?’ The prophets do not leave behind any inheritance except knowledge, and the knowledge of our Prophet r is his Sunnah. So whoever is deprived of learning it is not from the inheritors of the prophets.” [2]

This foundation necessitates the implementation of several things, which include:

1. One must have good manners with the scholars
He should not debate with his teacher
He should not ask his teacher too many questions
He should not cause commotions in his gathering
He should praise him when speaking to him and while mentioning him in his absence
He should hold good thoughts for him and his knowledge
He should behave while in his gathering
He should show respect for him in his daily transactions.

This does not mean that the student should not contradict his teacher when a proof that deserves to be followed becomes established to him. It has been narrated from Abu Ayyoob As-Sakhtiyaanee, may Allaah have mercy on him, that he said: “If you want to know the errors of your teacher, then sit with someone else (i.e. another teacher).”

2. Taking knowledge from the shuyookh (teachers) is the basis with regard to seeking knowledge. By doing this, the student takes knowledge from them face to face, and grasps from their manners and behavior. This only applies if the student is a contemporary of those teachers and around during their lifetime! Or he can take from their books and writings, thus reading from them in order to learn and understand, while of course, having good thoughts (for them)!

Footnotes:

[1] Reported by Abu Dawood, At-Tirmidhee and Ibn Hibbaan, and this is the wording found in his collection, in abridged form. Al-Bukhaaree mentioned in his Saheeh Collection in his Book of Knowledge, Chapter: Knowledge precedes Speech and Action, the part from it: “The scholars are the inheritors of the Prophets.”

[2] Al-Ihsaan bi-Taqreeb Saheeh Ibn Hibbaan: (1/295, under no. 88)

Published: September 18, 2004 | Modified: September 18, 2004

The Need for Returning to the Senior Scholars with regard to the Important Issues – 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 scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever). [1]

Look at the example of Yahyaa bin Ya’mar Al-Basree and Humaid bin ‘Abdir-Rahmaan Al-Himayree Al-Basree, when the Qadariyyah appeared in their time and they began to manifest contradictions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be declared disbelievers or that they be pronounced innovators and removed from the fold of Ahlus-Sunnah wal-Jamaa’ah. However, they did not rush into making a ruling against them. Rather, they went to those who held the position of being referred to with regard to issues of knowledge, from the scholars. And he was ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa). So they informed him of what occurred to them and he issued a ruling to them stating the misguidance and deviation of (this group of) the Qadariyyah.

Yahyaa bin Ya’mar said: “The first person who spoke (deviant views) with regard to Al-Qadar in Basrah was Ma’bad Al-Juhnee. Humaid bin ‘Abdir-Rahmaan Al-Himayree and I set out to make Hajj or ‘Umrah, and we said to each other: “If only we could meet one of the Companions of Allaah’s Messenger so that we could ask him about what these people are saying about Al-Qadar. So Allaah granted us that ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa) enter the masjid So I and my companion gathered around him – one of us on his right and the other on his left. I felt as if my companion entrusted me with speaking to him, so I said:

“Abu ‘Abdur-Rahmaan, a people have appeared in our land that recite the Qur’aan and pursue knowledge…[and he mentioned some other points about them]…and they claim that there is no such thing as Al-Qadar (Divine Pre-Decree) and that it is rejected.”

He responded: “If you meet these people, inform them that I am free from them and thy are free from me. By the One whom ‘Abdullaah bin ‘Umar swears by, if one of them had the likes of Mount Uhud in gold and he were to give it away in charity, Allaah would not accept it from him, until he believes in Al-Qadar.“ Then he said: “My father reported to me…” [2]

And look at the example of Zubayd ibn Al-Haarith Al-Yaamee when the Murji’ah appeared in his time and he saw that they had oppositions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be ousted from the fold of Ahlus-Sunnah wal-Jamaa’ah. Yet, he did not rush into making a ruling against them. Instead, he went to one who had the position of being referenced in religious matters in his time from the people of knowledge and fatwaa, those who took their knowledge from the Seniors amongst the Companions, who in this case was Abu Waa’il Shaqeeq bin Salamah Al-Asadee Al-Koofee (rahimahullaah).

So Zubayd went to him informing him of what had occurred, and Abu Waa’il issued a fatwaa to him based on a text from Allaah’s Messenger, which indicated the falsehood of the misconceptions of the Murji’ah and their deviating from Ahlus-Sunnah. Zubayd said: “When the Murji’ah appeared, I went to Abu Waa’il and mentioned that to him, so he said: ’Abdullaah narrated to me that the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Reviling a Muslim is sinfulness and fighting against him is disbelief.’” [3]

So if you were to compare between the condition of these people with regard to how they looked toward the people of knowledge in their time and between the condition of many of those who have become unstable in their repentance in this time of ours, you would find a huge difference between the two examples.

Those people (in the first example) strove hard to implement this rule, and they did not rush to make a ruling against those people of their time whose deviation become apparent, until they first presented their case to the people of knowledge, those capable of issuing rulings (fatwaa) from Ahlus-Sunnah wal-Jamaa’ah. So when they heard the ruling, they bit onto it with their molar teeth and distanced themselves from those deviants who were in opposition to Ahlus-Sunnah wal-Jamaa’ah.

But as for today, then it is very rare that you can find those who strive hard to implement this rule. Rather, you will find those who have no concern for the words of the people of knowledge and fatwaa with regard to warning against the people of desires and innovation. So they wage war against the fataawaa (religious rulings) of the scholars and they distort their (intended) meanings. We ask Allaah to save and protect us!

Footnotes:

[1] This does not mean that a student of knowledge is not to rule on issues altogether. What is meant here is that he should not rule on issues related to current occurrences, from the outset, especially those that are ambiguous from it. As for the clear issues, which are not ambiguous, then he is not required to refer to them (i.e. the scholars).

[2] Saheeh Muslim (no. 93)

[3] Reported by Al-Bukhaaree (48) and Muslim (218)


Published: July 23, 2004 | Modified: July 23, 2004