The saying of Abu Dardaa (radhi Allaahu anhu):
“What is the matter that I see your scholars are departing and your ignorant ones aren’t learning?Learn! For indeed the scholar and the learner are sharers in reward”
The saying of Abu Dardaa (radhi Allaahu anhu):
“What is the matter that I see your scholars are departing and your ignorant ones aren’t learning?Learn! For indeed the scholar and the learner are sharers in reward”
Shaykh bin Bâz 
Source: Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997
[Q]: What is the obligation upon the Muslim Scholars with regard to facing the trials and calamities that have befallen the Islaamic world?
[A]: From that which there is no doubt about is that sins, and being far removed from the correct Islaamic ‘aqeedah (beliefs) – in both sayings and actions – are from the greatest reasons of bringing about the various crisis and calamities that have befallen the Muslims. Allaah – the Mighty and Majestic – said: “Whatever of good reaches you, it is from Allaah; and whatever of evil befalls you, it is from yourself.” [Soorah an-Nisaa 4:79]. Allaah – the Most Perfect, the Most High – also said: “And whatever of misfortune befalls you, it is because of what your hands have earned. Yet He pardons much.” [Soorah ash-Shooraa 42:30]. So Allaah is Most Forgiving and the Most Merciful to His servants, sending to them clear signs and warnings, in order that they may run back to Him in tawbah (sincere repentance) and that He may forgive them. So when a person runs to Allaah and draws closer to Him by an arm’s length, then Allaah draws closer to him by two arm’s length. For indeed Allaah – the Most High – loves those of His servants that turn to Him in tawbah and is happy with that, whilst He – the Majestic, the Most High – remains absolutely self-sufficient from His servants. The obedience of the obedient ones does not benefit Him, nor do the sins of the sinful ones harm Him. But He is Most Kind, Ever Merciful to His servants. And He grants them the ability to do acts of obedience and to leave acts of disobedience. So these crisis and calamities are none other than a warning to His servants, in that they should turn back to Allaah in repentance and obedience, and He informs them of this by way of testing them. Allaah – the Most High – said: “And certainly We shall test you with something of fear, hunger, loss of wealth, lives and fruit. But give glad tidings to those who have sabr (patience); those who, when afflicted with a calamity, say: Indeed to Allaah we belong, and to Him shall we return. They are those for whom are the salawaat (blessings and forgiveness) from their Lord, and His Mercy, and it is they who are the guided-ones.” [Soorah al-Baqarah 2:155] Allaah – the One free From all defects – said: “Evil has appeared on the land and the sea, because of what the hands of men have earned. That Allaah may make them taste a part of that which they have done, in order that they may return to Allaah in repentance.” [Soorah Room 30:41]. And Allaah – the Most High – said: “And We shall test you by way of evil and good, and to Us will you return.” [Soorah al-Anbiyaa 21:35]. And Allaah – the Most Perfect – said: “And We tested them with good blessings and evil calamities, in order that they may return to the obedience of Allaah.” [Soorah al-A’raaf 7:168]. And there are many other Verses with a similar meaning.
So the obligation upon the leaders of the Muslims – the Scholars, rulers, and other than them – is to have concern for the various afflictions and calamities that occurs, and to remind and admonish the people, and explain to them what they have fallen into. Also. those in authority – from the Scholars and the rulers – should set a good example of righteous conduct and should discuss the reasons as to why Allaah is angered and gives retribution; and they should seek to cure this with tawbah (repentance), istighfaar (seeking Allaah’s Forgiveness) and correcting their affairs. The rest of the Ummah will then follow them in this, since the guidance of the Scholars, and the wisdom of the rulers – and both being correct and upright – has one of the greatest effects with regards to the fulfillment of responsibilities. The Prophet sallallaahu ‘alayhi wa sallam said: “Each of you is a guardian, and is responsible for those whom he is in charge of. So the ruler is a guardian and is responsible for his subjects; a man is the guardian of his family and is responsible for those under his care; a woman is a guardian of her husband’s home and is responsible for those under her care; a servant is the guardian of his master’s wealth and is responsible for that which he is entrusted with; and a man is the guardian of his father’s wealth and is responsible for that which is under his care. So each one of you is a guardian and is responsible for what he is entrusted with.”2
However, when the Muslims become accustomed to sinning and with being contented with it, and those who wield authority and power do not try to prevent them, then Allaah’s anger will quickly descend upon the Ummah. And when His anger occurs, and His punishment takes place, then it covers both the sinful and obedient, and Allaah’s protection is sought from this. About this Allaah – the Most High – said: “And beware of the fitnah (trial and discord) that does not affect in particular only those amongst you who are wrong-doers.” [Soorah al-Afaal 8:25]. Likewise. the Prophet sallallaahu ‘alayhi wa sallam said: “When the people see an evil, and they do not try to change it, then Allaah will cover them all with punishment from Himself.“3 Allaah – the Most Perfect – said: “Indeed Allaah will not change the condition of a people until they change themselves.” [Soorah ar-Ra’d 13:11]. So the Scholars will be thorougly questioned in front of Allaah with regards to them giving knowledge and guidance to the people, and explaining to them what is correct and what is wrong, and also clarifying the beneficial from the harmful.
So we ask Allaah that He favours all the Muslims and grants them the ability to be obedient to their Lord, and to cling to the guidance of their Prophet Muhammad sallallaahu ‘alayhi wa sallam, and that He grants their leaders the ability to fulfill their duties, and that He teaches their Scholars the ways of guidance, so that they may all traverse its path and direct the Ummah to it, and that He guides the misguided Muslims and corrects their affairs. Indeed He is the Guardian over this, and the One having power to do this.
[Q]: The enemies of Allaah are very eager to enter into the Muslim lands by various methods. So what efforts do you believe should be exerted in order to put a stop to this surge that has threatened the Islaamic societies?
[A]: This is not something strange coming from the callers to Christianity, Judaism, or the other religions of kufr (disbelief). Since Allaah, the Most Perfect – and to Him belongs all praise – has informed us about this in His clear Revelation, when He said: “Never will the Jews and the Christians be pleased with you until you follow their ways of life. Say: Indeed the Guidance of Allaah, that is the only true Guidance. And if you were to follow their false desires after what you have received of the knowledge of Revelation, then you would have neither a guardian, nor any helper against Allaah.” [Soorah al-Baqarah 2:120]. Allaah – the Most Perfect – also said: “And they will never stop fighting you, until they turn you away from your Religion, if they can.” [Soorah al-Baqarah 2:217]. This is why they utilize every possible means to penetrate into the Muslim lands, and use various methods and tactics to acheive this. One of their methods is to plant the seeds of doubt and uncertainty into the minds and thoughts – and they continue to do so without easing-up or become weary – utilising the church to spread their hatred and enmity, and directing their efforts through it.
Therefore it is obligatory upon the leaders and Scholars to exert every possible effort in cautioning and directing the Muslim children, and to oppose the efforts of the enemies of Islaam with countermeasures. For indeed the Ummah of Islaam is an Ummah that has been entrusted with a responsibility of carrying this Religion and conveying it to others. So when we – in the Islaamic societies – are determined to arm our sons and daughters with correct knowledge, and true understanding of the Religion; beginning this process at an early age, then we will never fear the enemy – by the permission of Allaah. Thus, as long as we continue to cling to the Religion of Allaah, glorifying and venerating Him, following His Sharee’ah (Prescribed Laws), and fighting those who oppose Him, then the opposite will happen; it will be the enemies of Allaah who will fear the Muslims. Allaah – the Most Perfect, the One to Whom belongs all praise – said: “O you who believe. If you help Allaah by acting upon what you have been commanded with, then Allaah will plant your feet firmly by giving you victory over your enemies.” [Soorah Muhammad 47:7]. Allaah – the Mighty and Majestic – also said: “But if you have sabr (remain patient) and have taqwaa (piety) by doing what Allaah orders and refraining from what He has prohibited, then no harm will their cunning plots be to you at all. Indeed Allaah encompasses everything by His Knowledge.” [Soorah Aal-lmraan 3:120]. And there are plenty of other Verses with similar meaning. So the most important factor in stopping this attack is to prepare a generation that truly know and understands the realities of Islaam. This can be achieved by giving them the correct guidance and cultivation at home, and by utilising the various means of education in order to develop the society. Add to this the role of guiding, which is the duty of those in authority, and their duty of being constant in doing beneficial acts, being constant in reminding the people with what is of benefit to them, and doing that which cultivates the correct Islaamic ‘aqeedah (belief) in the people: “Indeed in the remembrance of Allaah do hearts truly find tranquility.” [Soorah ar-Ra’d 13:28].
And there is no doubt that negligence is one of the causes that lets the enemies of Islaam into the Muslim lands – along with their ideological attack – which gradually distances the Muslims from their Religion, step by step. So with this, evil will increase amongst them and they will be affected by the false ideologies of their enemies. And Allaah – One free from all defects, the Most High – ordered the Believers to have sabr (patience), to call to patience, and to strive in His Path using every method at their disposal; as He – the Most Majestic, Most High – said: “O you who Believe. Persevere and be more patient, and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and have taqwaa of Allaah (by doing what He orders and keeping away from what He prohibits) in order that you may be successful.” [Soorah Aal-‘Imraan 3:200]. And Allaah – the Most Perfect – said: “And those who strive hard in Our cause, We shall surely guide them to Our Avenues. Indeed Allaah is with the doers of good.” [Soorah al-‘Ankaboot 29:69]
I ask Allaah by His beautiful Names and lofty Attributes that He improves and corrects the affairs of the Muslims, and that He grants to them the understanding of the Religion, gathers the word of their leaders upon the truth, and improves and corrects their close advisors. Indeed He is the Most Kind, Most Generous. And may Allaah extol and send abundant blessings of peace upon our Leader and our Prophet, Muhammad, and upon his Family, his Companions, and his true followers.
1. Majmoo’ Fataawaa wa .Maqaalaat Mutanawwi’ah (4/134-139)
2. Related by al-Bukhaaree (13/100) and Muslim (no.1829), from ‘Umar radiallaahu ‘anhu.
3 Related by at-Tirmidhee (no.2168), who authenticated it. The hadeeth was related from Abu Bakr as-Siddeeq radiallaahu ‘anhu
The Shaykh is from the senior scholars of our time, from the students of Ash-Shaykh Muqbil ibn Hadi’ al-Wad’ee (rahimahullaah)and is in charge of Dar-ul-Hadeeth, Baalfeewush, in ‘Aden, Yemen. Shaykh ‘AbdurRahmaan is highly praised as an ‘Alim of Ahl Sunnah by Shaykh Rabee’ al-Madkhalee, Shaykh ‘Ubayd al-Jaabiree, Shaykh Muhammad ibn Hadi al-Madkhalee, Shaykh Muhammad ibn ‘Abdul Wahhaab al-Wasaabee (May Allaah preserve them all) and many others.
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Allaah says in His Book,
“Say: Are they equal, those who have knowledge and those who do not? But only the men of understanding will take admonition.” [Soorah Zumar 39:9]
“Allaah will raise up in degrees those of you who believe and those who have been granted knowledge.”
[Soorah al-Mujaadalah 58:11].
“It is only those who possess knowledge amongst His slaves that fear Allaah“
[Soorah Faatir 35:28].
The Prophet (sallAllaahu ‘alayhi wa sallam) asserted,
“The superiority of the scholar over the worshiper is like that of the moon over the rest of the stars.”
[Abu Dawood and Tirmidhee]
Thus, those who have also been described as the ‘inheritors of the prophets’ by our Noble Messenger(sallAllaahu ‘alayhi wa sallam) hold an honourable and lofty station in the deen of Islaam. They are those who clarify the affairs of the religion to us and teach us that which will aid us in this life and the next. Therefore, it is incumbent upon us to recognize this high rank of theirs and give them their due right and not fall short in this matter.
Imaam Ahmad (rahimahullaah) beautifully described the reality of the scholars in the following,
“All Praise is for Allaah Who, in every age and interval between the Prophets, raises up a group from the People of Knowledge who call the misguided to guidance and patiently bear ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s light they give sight to the blind. How many a person killed by iblees have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They repel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones-those who uphold the banner of innovation and let loose the trials and discords.” [Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah of Imaam Ahmad ibn Hanbal]
Our Shaykh ‘Abdur Rahmaan al-Adani (hafidhahullaah) will admonish us regarding this affair and by the Permission of Allaah cause us to truly understand and respect the honourable status of our scholars.
We ask Allaah to grant us beneficial knowledge and to place in our hearts sincere love for the ‘ulamaa` ofAhlus-Sunnah.
Certainly there has appeared between the students of knowledge during this time, the taking of knowledge from those young in age. This phenomenon in reality is a cancerous disease and a chronic illness and it hinders the student of knowledge from his intent and turns him away the sound path that will connect him to knowledge.
That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time.
And from the evidences that give reason to this is the athar of Ibn Mas’ud (may Allaah be pleased with him) when he said:
“The people will not cease to be upon good as long as they take knowledge from their elders, their trusted and their scholars. If they (begin) taking knowledge from their sighaar and evil ones, then they are destroyed”
There is the affirmed Hadeeth on the authority of Abi Umayyah al Jamhee, that the Messenger of Allaah ملس و هيلع الله ىلص said:
“From the signs of the hour is when knowledge sought from al-asaagheer”
The people have differed in relation to the explanation of the word: “as-sighaar”.
There is some speech which Ibn Abdul Barr (may Allaah have Mercy on him) mentioned in al-Jaami’ and ash-shatibi (may Allaah have Mercy on him) mentioned in al-i’tisaam.
Ibn Qutaybah (may Allaah have mercy on him) took the view that as-sighaar are those who are young in age. And he said regarding the athar of Ibn Mas’ud:
“He intended that the people will not cease to be upon good as long as their scholars are mashaayakh (old) and that their scholars are not young (in age), because the shaykh (elderly) has left the pleasure of youth, his temper, his hastiness, his foolishness and he prefers practice and experience and nothing doubtful enters into his knowledge, his desires do not overcome him and he is not tempted by lust or greed. Shaytan does not cause him to fall (but) causes the young to. The one with age has dignity, honor and prestige.”
The young maybe will enter into some of these affairs that the elderly is safe from. If these affairs enter into him and he makes a ruling (then) he is destroyed and destroys others.
Ibn abdul Barr reported that Umar Ibn al-Khattaab (may Allaah be pleased with him) said:
“I knew when the uprightness of the people (was present) and when they became corrupted. When (an issue) of fiqh came from the young (in age) the elderly turned away from following them. And when (an issue) of fiqh came from the elderly; the young followed them and they were both guided.”
Ibn Abdul Barr also reported on the authority of Aboo Ahwas from Abdullah who said:
“Certainly you will always remain upon good as long as knowledge is found in your elderly and when knowledge is found in your young, the young will make the elderly appear foolish.”
In these two Athars are proofs for not taking knowledge from the young. Another besides which Ibn Qutaybah mentioned and it was fear of accepting knowledge if it came from the youth. At any rate, if its wording; as-sagheer is general (then) it is used in a way perceived and meaning (young in age).
This ruling is not without exception regarding the young in age, since a group from amongst the companions and taabi’een used to give fataawa and teach during their youth in the presence of those old in age. Certainly it is rare to find the likes of these individual so what about anyone after them. If they (the young) were present and their uprightness was known and their knowledge was examined and its firmness was apparent and no one from amongst the elders were found, then whatever knowledge they (the young) had with them was taken and safe from fitnah.
Hajjaaj bin Ar-Taah said:
“The people use to dislike that a man speak until grey was seen in his beard.”
The intent is not that knowledge of the young should be abandoned in the presence of the old; no! The intent is only to put people in their proper places. So the right of the intelligent young student is that he is benefited from in research, giving reminders and studies. As for putting him forward for giving rulings and questions being put forward to him the no! Certainly no! Because this will kill him and this is a fitna and deception.
Fudayl ibn Iyaad said:
“If you see a man gathering the people around him, then I say this (person) is crazy. What person gathers the people around him and does not like that they make good his speech”
He also said:
“It has reached me that the scholars of the past when they learned they acted, and when they acted they became busy,When they became busy they became lost (missing) and when they became lost they were sought (after) and when they were sought they fled “
So O seeker of knowledge if you desire knowledge from its source (fountain) then, here are the major scholars, those whose beards have become grey and bodies have become frail and strength have become weak (being exhausted) in knowledge and learning. Their commitments are before their lost and they bring out their treasures before they pass away (along) with them. (As) in the darkness of the night the Badr (moon) passes away.
A point of attention:
During these times the standards have been greatly blemished by the common people regarding properly estimating the scholars. So every individual who can give an eloquent speech, or a meaningful lecture, or a Friday sermon haphazardly becomes a scholar. He then becomes someone returned to for rulings and knowledge is taken from him. This is a painful and apparent affliction which its evil is airborne and it harms is circulated. When the connection of knowledge is (connected) to other than its people and when the affair (are in the hands) of other than its people, then look for the hour (Day of Judgment)
So the student must be warned of taking knowledge from these (types). Except if they are known to be from people who possess knowledge. Not everyone who has good expression is a scholar and not everyone who turns the people’s faces towards him with issues regarding the leaders of the Muslims or the mentioning of the death rate of aids and whatever is similarly to that is a scholar.
(Also) the meaning is not what has proceeded – as some understand it- ex. Not listening to them (the young in age) or not benefitting from their talks, No! The intent is only taking legislative knowledge from them and not raising them to the levels of the scholars and Allaah is the One Who gives success.
Translated by Abu Anas Atif Hasan
May Allaah make this a benefit for myself and the reader
Posted from: Al-Binaa Publishing
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From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this, in such times lies in the Jamaa’ah; at the head of which are the scholars. So it is obligatory upon the people – those leading and those being led – to take hold of the sayings of the Scholars and to act upon them. Since the general masses are pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-‘aammah (affairs pertaining to public benefit and welfare) – from the matters related to peace, security and fear – should be referred back to those who possess sound knowledge and understanding, as Allah, The Most High has said,
“When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger (sallAllahu ‘alayhi wa sallam), or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allah upon you, you would have indeed followed Shaytaan – except for a few of you.” [Soorah an-Nisaa: 83]
Imaam as-Sa’dee (d.1376H) – rahimahullah –said,
“This is the disciplinary admonition from Allah to His Servants with regards to their unbefitting action. And it is a must for them, that when there comes to them some news concerning important issues such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them, that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger (sallAllahu ‘alayhi wa sallam) and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allah said: “Then the proper people would have investigated and evaluated the matter from them.” Meaning: they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle, which is, if there arises a need to investigate a particular issue, then it is obligatory that it be left to those who are qualified for it, and no one should precede them in this – and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it.”
[Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.121)]
Thus, we understand that it is absolutely imperative for us to take recourse in the Book of Allah and theSunnah of His Messenger (sallAllahu ‘alayhi wa sallam) in these times of great fitnah. Our Shaykh Muhammad Ramzaan (hafidhahullah) will offer a timely admonition concerning the grand importance we must place on returning to the Scholars, who are the Inheritors of the Prophets, in these times of innumerable trials and tribulations.
We ask Allah to keep our feet firm upon the Straight Path and we seek refuge in Him from ever deviating from it.
Posted from: http://store.mpubs.org
O Virtuous Shaykh, with what do you advise us during this time (in) which trials (fitan) have increased and the people of innovation have become widespread and the death of the scholars? (are increasing)
I advise you with the first thing (which is) to have taqwa of Allaah and increase in your supplication to Allaah that He keeps us and you firm upon the religion and that He protects us and you from the evils of trials (fitan).
Then I advise you with seeking knowledge from the people of knowledge and the diligence in seeking knowledge, because one will not fall into trial (fitna) with Allaah’s permission (only) if he has the correct knowledge. But if you don’t have the correct knowledge, maybe you will fall into trial (fitna) while you are not aware (of it) and (while) you don’t know it is trial (fitna). It is upon you to seek knowledge from the people of knowledge and do not become lazy upon seeking knowledge whatever is possible for you.
Translated by Abu Anas Atif Hasan
Examples of Shaykh Abdul Muhsin al-Abbaad‘s Piety:
When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”
One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.
On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”
Source: Biography of Shaykh Abdul Muhsin al-Abbaad (hafidhahullah) – Al-Ibaanah.com
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: Cassette tape ”Aqwâl-ul-´Ulamâ’ fîl-Jihâd”
Reference: Darulhadith, Sweden
Translation and Video by aFatwa.com (site is down)
Question: After the reckless attacks, the scholars that follow the methodology of the Salaf have been slandered a lot. They are accused of coaxing the disbelievers and of being to their satisfaction. How do you advise these people who say this?
Shaykh al-Fawzân: What has this person, who slanders the scholars and accuses them of this and that, done himself? What has he done himself? What has he himself done? What has he done against the disbelievers? Or is he only talking without doing anything?
Secondly, he is asked the question: Do you know what is means to coax? Do you know what it means to be to someone’s satisfaction? There is a difference between coaxing and pleasing someone. Does he know the difference? Or is he talking without knowledge?
Thirdly, one should during these circumstances keep one’s mouth closed. One should keep the mouth closed in order not to fall into gossiping, backbiting, and splitting the Muslims. The human is obliged to keep the mouth closed. These issues have their men who take care of them; the scholars and the rulers. They are the ones who treat these issues. It is namely not these people’s concern. There are correct people who take care of them. Allâh says:
“When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).” (The Qur’ân 4:83, interpretation of the meanings)
Not everyone is able to delve into these matters. These matters are for those charged with authority and they are the scholars and the rulers. This is their responsibility and we are obliged to advise them and pray for them that they get success in what they are doing and that they firmly remain established upon the truth. We have nevertheless no right to sit in our meetings and backbite this one, slander that one and insult the third. This is pure evil. There is no good in it. It is pure evil. All it leads to is the splitting of the Muslims and that one gets evil thoughts about the scholars and the rulers. And in the end, there’s just more tribulations.
It is obligatory to understand these matters. These issues are not a big mess. Religious issues have rules and principles. They have their sources. If you have some knowledge or something to clarify, then you should go to those responsible or write them a letter. However, that you should speak in sittings, this is considered to be disallowed. It leads to tribulations and evilness. You are talking with ignorant people who do not understand anything. You thereafter incite them against their brothers and rulers. Where is the benefit in this? If you have some knowledge or something to say, then you should go to the rulers. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“The religion is an advice.” They (the companions) said: “To whom, O messenger of Allâh?” He said: “To Allâh, His book, His messenger, the leaders and laymen of the Muslims.”
A Nasîhah means that you advise, not that you disparage people and accuse them of coaxing and that they are to other’s satisfaction. It is worse than what you are afraid of.
Slandering the Scholars of the Hijaaz
Sheikh Muhammad Naasir-ud-Deen al-Albaanee رحمه الله
Silsilatul-huda wan-Noor Tape 574
Video Courtesy: adamibnzuber
Al-Hejaz, also, Hijaz (Arabic: الحجاز al-Ḥiǧāz, literally “the barrier”) is a region in the west of present-day Saudi Arabia. It is bordered on the west by the Red Sea, on the north by Jordan, on the east by Nejd and on the south by Asir. Its main city is Jeddah, but it is probably better known for the Islamic holy cities of Mecca and Medina. – from wikipedia
Video Courtesy: DawahSalafiyaah
May Allah the Most High have mercy upon this great scholar. Look at our ‘Ulamah and their soft-hearted mind in terms of sharing and caring. The question that you should ask yourself is: Would you do the same?
Taken from: Mawaaqif Mudhee.ah fee Hayaat al-Imaam ‘Abdul-‘Azeez Ibn Baaz – Page 37.
Uploaded by DawahSalafiyaah
An emotional introduction by Shaykh Saalih al-Fawzaan; highlighting the importance of returning back to the scholars and to fear Allah as much as one is able to! The audio is then followed by the speech of the Imaam of Yemen, the Allaamah ash-Shaykh al-Muhaddith Muqbil ibn Hadee al-Wadi’ee, rahimahullah; highlighting the importance of returning to the scholars of the Sunnah.
Uploaded by abdalla508
Statement of Abu Bakr (May Allah be pleased with him):
“O Allah, don’t hold me responsible for that which they say, make me better then that which they think of me. And forgive me for that which they don’t know.”
A individual should sit at the hands of the scholars who have firm understanding of the religion, this is how he will learn from Quran and Sunnah. He should take knowledge from them and be patient with the knowledge he gets from them. It is incumbent on a individual that he has a reference that he refers too; he should refer to the scholars.
Lecture by Shaykh Hassan Al-Banna from UK Tour Series 2012 (Arabic & English)
Listen / Download Mp3 Here (Time 1:19:14)
Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d
Muwahhideen Publications organized a LIVE tele-lecture on Saturday 16th June, 2012 with Shaykh Haamid ibn Khamees al-Junaybi (May Allaah Preserve Him), one of the mashayikh from Abu Dhaby, U.A.E. The Shaykhstudied with Shaykhanna al-Walid ‘Ubaydullaah al-Jaabiree (May Allaah preserve him). He also studied with many of the prominent scholars of our time, like Shaykh Zayd al-Madkhalee, Shaykh Saalih as-Suhaymee andShaykh Muhammad al-Aqeel, whom he has written tazkiyyah from. The tele-lecture is entitled “The Truth is Not Known by Way of Men but Men are Known by Way of The Truth”. The Shaykh had a follow up to the first part on Sunday 24th June, 2012.
Part 01: Listen / Download Mp3 Here (Time 1:19:20)
Part 02: Listen / Download Mp3 Here (Time 2:03:12 )
The Shaykh started off by saying that the shayateen from mankind and jinn have misguided many of the slaves of Allaah by three mighty deviations that are nothing but lies upon Allaah.
As a result, it is necessary to clarify the straight path of Allaah and thus the Shaykh outlined some principles needed by the student of knowledge that he/she can use as a light on the path towards his/her Lord.
These principles include:-
The Shaykh brought an abundance of proofs from the Quraan and Sunnah as well as the statements of our pious predecessors in explaining the aforementioned points.
A must listen for those who wish to acquaint themselves with the truth!
We ask Allaah to make us align ourselves to the truth and the people of truth and rid us of the sickness of blind following anyone, and to make us avid followers of Muhammad (sallAllaahu ‘alayhi wa sallam).
Wa Billaahi Tawfeeq
Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam
Source : Posted from mpubs.org with permission
One Week with Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna
Abu Muhammad al-Maghribee
Topic: Benefits from Manners and Character of Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna and the Scholars in General
Listen / Download Mp3 Here (Time 46:56)
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Shaykh al-Fawzân: The scholars are known. Not all who got diplomas, graduate, memorise Hadîths and verses and read books are scholars with understanding. The scholars with understanding are known amongst the people. But many people only want that which suits them. He looks for that which suits him even if he were to get an answer from the most ignorant or most deviant people. What is most important is that he gets what suits him and his desire. It is a great error and especially today. The scholars are few. There are few scholars with understanding unlike those who read who are many. There are many who read but the scholars with understanding are few. The prophet (sallâ Allâhu ‘alayhi wa sallam) said [what means]:
“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”
We fear that this has started today. We therefore have to be vigilant, apprehensive and observant. We have to choose the scholars and trustworthy who live today as good as we can. As for the early scholars, then they have past away. But one should stick to the best of those (who are) alive:
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
“So fear Allah as much as you are able”
(64:16, interpretation of the meaning)
[Read A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim ]
We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.
Sufyan bin ‘Uyainah and others said,
“Beware of the trial of the immoral (religious) scholar and that of the ignorant worshipper, for both are apparent trials. The latter avoids knowledge out of ignorance, and the former calls for wrong doings out of immorality”.
“Their allies deceived them) like Shai!an (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the ZalimOn (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.).” (AI-Hashr, 59:16-17)
The religious scholars who prefer and Love this worldly life shall surely speak other than the truth concerning their judgments and religious verdicts. Verily, the judgments of Allah usually contradict the desires of people especially the rulers and those who follow their whims, as their aims cannot be attained except by opposing the truth.
However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Qur’anic verse in which Allah says, which means,
They were also mentioned in another verse, in which Allah says,which means,
“Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): “(Everything) will be forgiven to us. And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are AI-Muttaqun (the pious). Do not you then understand?’1 (Al-A’raf, 7:169)
Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, as an excuse, “(Everything) will be forgiven to us.And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur’an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.Following one’s desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires.They are mentioned in these verses in which Allah says,which means,
So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.The previous verses dispraised this behavior as follows:
One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.
Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.So, if there was any remnant thereof, he could not throw it away.
Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, “Satan followed him up, and He did not say, pursue him”, because following up means reaching and attaining him, which is much more eloquent than saying, “pursue him,” as far as meaning and expression are concerned.
Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.
Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.
Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.
Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling to the earth. Clinging means permanent adherence, as if it was said, “He is sticking to the earth.” The Qur’anic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.
Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.
Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.
Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog’s tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous. of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, “Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur’anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.
Source: AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services
What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?
This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status.
Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.
If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. “ And this is the correct way.
Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.
The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear.
The Prophet Sallaahu Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”
So clarification of an error is advice for all, as for concealing it, then this goes against advice.
Reference: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).