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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
—
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
Know! May Allaah have Mercy upon you2
Shaykh Fawzan Explanation:
[2]:
His saying, “Know!”, it is a word which indicates giving importance to the topic, so when he said, “Know!”, then its meaning is that the matter which he is going to put before you is a matter which is important. So this word, “Know!”, indicates the importance of the topic which he is beginning it with.
And the meaning of, “Know!”, Is that it is a command from, ‘knowledge’, meaning, ‘learn!’. And knowledge means: to comprehend something as it actually is, or, to perceive something in accordance with how it actually is.
To comprehend something in a manner which is contrary to how it actually is in reality, or to perceive something contrary to the reality of it, this is ignorance, and it is the opposite of knowledge.
His saying, “May Allaah have Mercy upon you”, this is a supplication for the seeker of knowledge, so the shaikh makes supplication for the student of knowledge, that Allaah has Mercy upon him, and that He the Perfect and Most High should place Mercy upon them. So this shows the kindness of the teacher towards the student, and that he should begin with good and fine speech, and with righteous supplication, so that this has an effect upon him and so that he turns attentively to his teacher.
As for if the teacher begins with stern words, and with speech which is not appropriate, then this will alienate (i.e. will cause the student to flee). So what is obligatory upon the teacher and upon whoever calls to Allaah and whoever commands the good and forbids the evil is to be kind and gentle with those he addresses with making supplication for him and complimenting him and speaking with mild speech, because this is more likely to bring about acceptance.
As for the obstinate opponent and the person who proudly refuses to accept, then there is a different way of addressing this person. Allaah the Perfect said:
And do not debate with the People of the Book except in a manner which is best, except those of them who transgress. And say we truly believe in what was sent down to us, and what was sent down to you, and our Lord whom we worship and your Lord is One, and we are Muslims in submission to Him. [29:46]
So those who transgressed from the People of the Book and knowingly and obstinately refused the truth, and rejected the truth with pride, those people are not addressed in the manner which is finest, rather they are addressed with that which will deter them. He the Most High said:
O Prophet, strive hard against the unbelievers and the hypocrites and be stern with them. And their final abode is the Hell-fire, and what an evil destination. [9:73]
The hypocrites, they are not fought against with weapons, rather jihaad is waged against them with proof and speech and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people away from them. And He the Most High said with regard to them:
And admonish them with a saying which will have an effect upon them. [4:63]
There is a specific manner of addressing those people, because they are people who deliberately and obstinately reject, and reject from pride, and they do not want the truth, rather they want to misguide the people, so those people are addressed with that which befits them.
As for the student who seeks guidance, then he should be spoken to with gentleness and mercy, and kindness, because he desires the truth, and he desires knowledge and he desires benefit.
His saying, “Know! May Allaah have Mercy upon you”, is a supplication for you for mercy, for if Allaah truly has Mercy upon you, then through that you will be blissful in this life and in the hereafter, if you enter within the Mercy of Allaah – and this is a supplication from a great scholar and a righteous man, so it is to be hoped that it will be accepted, if Allaah wishes.
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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu ‘anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.
This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.
Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]
So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.
Source: Three Required Characteristics for Seeking Knowledge -Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh. al-ibaanah.com translation.
The following audio Clip Extracted from Part 1 of the Series – Knowledge & Etiquette in Seeking it
—
Related Links:
Ilm-ul-Kalam (Knowledge Of Theological Rhetoric) – Ibn Baz
What the Salaf Said Regarding Theological Rhetoric (ilm al Kalaam)
[09/08 1:18 am] Whatsapp Rabee Almaqaalih:
من مجالس شيخنا ربيع العامرة بالنصح والتوجيه
كنت عنده يوم الأربعاء بتاريخ ٢١|٤|١٤٣٣ من هجرة
نبينا محمد صلى الله عليه وسلم.
وكان يتكلم على الغرور ويذمه ثم ذكر :
《 عبد الله القصيمي 》
قال : كان رجلا ذكيا جدا له كتابات قوية لو ثبت يمكن يمثل شيخ الإسلام ابن تيمية في هذا العصر !
لكنه ( الغرور ) الذي أضله ، فيه غرور شديد ، والله كنت أقرأ له والتمس الغرور في بعض كتاباته .
ولما نصحه بعض العلماء تكبر للغرور الذي فيه وارتد عن الدين .انتهى
كتبه : أبو حسان سمير القيسي
From the sittings of Shaykh Rabee full of advice and guidance:
“I was with the shaykh on Wednesday 21/4/1433 AH and he was speaking about self delusion. He was dispraising it and he then made mention of “Abdullah Al-Qaseemi”.
Shaykh Rabee said
“This was an extremely intelligent man who had powerful writings. Had he remained firm, he could well have been like the Shaykh ul Islam ibn Taymiyyah of our times! However, self delusion _(alghuroor)_ is what caused him to stray. He was severely deluded by himself. By Allah, I would read his books and sense self delusion in some of his writings.
When some of the scholars advised him, he became haughty due to that very same delusion that he had (about himself) and thereafter he apostated and left the Religion.”
[End of quote]
Written by Hassaan Sameer Al-Qaysee
I, Nadeem Ahsan-Shah received this from brother Rabee Al-Maqaalih of Madinah (via a whatsapp group) who confirmed to me that he heard this directly from brother Hassaan Sameer Al-Qaysee.
Translated by Abu Ishaaq Nadeem Ahsan-Shah.
May Allah keep us firm upon His Deen and protect us from feeling safe from the Hell-Fire.
Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.
Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:
“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]
He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:
“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).”[Surah TaHa, 20: 44]
The Prophet (peace be upon him) is authentically reported to have said:
“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”
[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]
So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.
Fatwas of Ibn Baz : Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah
http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14
Reference: AbdurRahman.Org
Video Courtesy: Bilal Nahim
Translation Verified By: Abu Bilal Nahim
Dr. Murtaza bIn Bakhsh:
Who is upon the truth and who is upon falsehood? How will we know this and how will we be able to distinguish this? Is it possible without knowledge? Then, when will we seek knowledge? Is it not important that time be allocated? It is important; and knowledge is sought from the scholars. It is notjust sought from books. It is sought from scholars and students of knowledge. Those scholars who teach the Qur’aan and the Sunnah with the understanding of the Salaf of this Ummah – this confinement is obligatory, that there is the Quraan, authentic Hadeeth and they speak, teach the religion and give rulings according to the understanding of the Sahaabah (companions of Prophet (Sallallaahu ‘alayhi wasallam).
If you find such a scholar or such a student of knowledge somewhere, then do not leave him; and connect with the scholars, the senior scholars all praise be to Allaah – such scholars are present.
Now (seeking) knowledge has become easy, translations have come forth – in English, in Urdu, in every language. Shaykh bin Baaz rahimahullaah, Shaykh ibn Uthaymeen, (the) Muhaddith, Muhammad Naasiruddeen aI-Albaani rahimahullaah, there are (about) 10,000 cassettes of his – now we have CDs, but before the CDs there were (about) 10,000 cassettes. And if you just take out any cassette from the middle, you will notice that they contained the lessons of Tawheed and the Manhaj of the Salaf, in each of his cassettes. Far removed is Allah from all imperfections!
Shaykh Saalih al-Fowzaan is alive [hafidhahullaah], Shaykh Saalih al-Luhaydaan is alive, Shaykh Ubayd al-Jaabiree, Shaykh Rabee’ al-Madkhalee, Shaykh Muhammad bin Haadee aI-Madkhalee – they are those ‘Ulemaa, that if you attach yourself to them, by Allaah, life changes. There is light [of guidance] in their sayings; there is light in their guidance. If (you) want to learn the methodology of the Salaf, then this is the path, this is the methodology. There are other Salafee scholars as well but I remember these names, their names are known and famous. Do not say that I do not have a way to reach them. By Allaah, by sitting at home, nowadays, all praise be to Allaah, there are online duroos happening as well. Aren’t they happening? Use this technology correctly.
People abuse it by listening to songs and what not. You use it correctly and see how you become a part of (seeking) beneficial knowledge and how it benefits you even after your death.
https://urdu-islamic-audio.com/2015/07/02/knowledge-is-sought-from-its-scholars/
Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.
Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:
“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]
He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:
“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah TaHa, 20: 44]
The Prophet (peace be upon him) is authentically reported to have said:
“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”
[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]
So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.
Posted from- Fatwas of Ibn Baz : Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah
http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14
Read the full article and audio @
https://abdurrahman.org/2014/12/12/the-caller-to-allaah-manners-and-qualities-dr-saleh-as-saleh/
Reference: AbdurRahman.Org
An Excellent Example
And we have in the Messenger of Allaah – sallAllaahu alayhi wa sallam – and in all the Prophets of Allaah a good example. The Messenger was commanded to take those Prophets before him as an example and to follow their guidance and we have been commanded to follow the guidance of the Messenger of Allaah – sallAllaahu alayhi wa sallam, and take him as an example:
<< Indeed in the Messenger of Allaah you have a good example to follow forhe who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [al-Ahzab: 21]
This good example is complete in every matter which Muhammad – sallAllaahu alayhi wa sallam came with; so, he is an example in his ‘Aqeedah, so we believe in that which he believed in; an example in his worship, so we worship Allaah making the religion sincerely for Him, following that which the noble Messenger –alayhis Sallat wa Sallam – came with.
He is an example in great manners which perhaps many of the callers to Allaah – Tabaraka wa Ta’ala – and many of the youth have lost, much of it having been forgotten and some of the youth have forgotten it too. Indeed Allaah has praised His Messenger – alayhis Sallat wa Sallam – with eloquent praise and He said:
<< And verily, you are on an exalted standard of character >> [Qalam: 4]
So the caller to Allaah, the student of knowledge, the instructor and the guide all need to take the Messenger of Allaah – sallAllaahu alayhi wa sallam – as an example in their ‘Aqeedah, Manhaj and manners. So if these matters are combined in the caller to Allaah or they are nearly complete then this Dawa’ will be successful – InshAllaah – and the caller to Allaah will have presented it in the most beautiful and best form -BarakAllaahu Feekum.
If the caller to Allaah is deficient in the matters of his Dawa’, being deficient in having noble manners-from which is having patience, wisdom, gentleness, softness and other things which are important, which the Dawa’ of the Messengers –alayhim Sallat wa Sallam- requires. Then this is an apparent deficiency in his Dawa’. So it is upon him to ensure he manifests those matters completely.
Perhaps many of the people are negligent of this! And this harms the Dawa’ of Salafiyyah and harms its people. Since if these manners are neglected and theDawa’ is presented to the people in a way that they dislike and is made unpleasant and detestable by having harshness, severity and recklessness – and the likes of these things – then this is an obstacle to the Dawa’ and to it being accepted. Since these matters are even disliked in the affairs of the Duniya let alone in the matters of the Deen.
So it is necessary for the student of knowledge to follow a path of righteous good manners in giving Dawa’.
Excerpted from: Encouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya
How to remove jealousy between the students of knowledge
Explained by Shaykh Sulayman Ar-Ruhaylee حفظه الله
http://mtws.posthaven.com/how-to-remo…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim
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
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.
The Fourth Advice: Do not take Knowledge except from one who is known to be upon the Sunnah
Imaam Muhammad bin Sireen (rahimahullaah) said:
“Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.”
And he said: “They (the Sahaabah) did not used to ask concerning the isnaad (chain of narration), but when the fitnah occurred, they began saying: ‘Name your men for us.’ So the People of the Sunnah would be looked to and so their hadeeth would be accepted. And the People of Innovation would be looked to and so their hadeeth would not be accepted.” [8]
So when one of these repentant individuals neglects these principles and guidelines, he becomes an open target for these misconceptions and he becomes a play object for many of those who (falsely) ascribe themselves to knowledge and Salafiyyah. So all it takes is for a person to claim knowledge or manifest his connection to the scholars from Ahlus-Sunnah, and you will find the repentant youth flocking around him, without thoroughly examining the reality of his condition and without looking into his history (i.e. background). But When he sees that his followers have become many and those who love him have become engrossed with him, he begins to reveal what he was concealing and what (way) he really inclined to. So now you see him calling to (holding) leadership in the field of Da’wah and pitching a tent for gathering everyone (i.e. regardless of beliefs). Or you see him doing other things that are in opposition to the principles of Ahlus-Sunnah wal Jamaa’ah.
This is the point where the repentant individuals begin to become confused and divided into two or even three categories – those who agree, those who are against and those who are neutral. This confusion only comes about due to two things:
First: The repentant individual’s lack of devoting attention to beneficial knowledge, especially knowledge of the Fundamentals of Ahlus-Sunnah wal Jamaa’ah, since Knowledge protects the one who has it from deviations.
Did you not see how knowledge protected Abu Bakrah (rady Alllaahu ‘anhu) in the Campaign of the Camel (Jamal),[9] when the people put the Mother of the Believers, ‘Aa’ishah (rady Allaahu ‘anhaa) forth (for the campaign). So what protected Abu Bakrah (rady Allaahu anhu) was a hadeeth he heard from Allaah’s Messenger, who said when news reached him of the death of Kisraa and the appointment of his daughter (as the leader): “A people that leave their affairs to be governed by a woman will never prosper.”
So When the fitnah occurred, Abu Bakrah remembered this hadeeth and it protected him from that, such that he said: “Allaah protected me with something that I heard from the Messenger of Allaah When Kisraa died. He (sallAllaahu ‘alayhi wa sallam) said: Who did they put to succeed her?’ They said: ‘Her daughter.’ So he (sall Allaahu alayhi wa sallam) said: ‘A people that leave their affairs to be governed by a woman Will never prosper.’ So when ‘Aa’ishah approached, i.e. Basrah, I remembered the statement of Allaah’s Messenger and so Allaah protected me by it.” [10]
Second: A lack or returning to the People Of Knowledge, Since the most deserving to be asked are the People of Knowledge and their students from Ahlus-Sunnah wal- Jamaa’ah, those who have knowledge of this individual whom the people seek to study under. so this person Should be enquired into:
Is he from the Salafee students of knowledge or not?
And did he undergo valid educational studies, Such that he has the right to be sought knowledge from or no?
SO if the answer is in the negative, then the issue comes to an end, all praise be to Allaah. And if the answer is positive, then he can be Studied under and benefited from, but without going to extremes in that matter. Rather, he should be given his due place and status.
This is an important point, which is: Differentiating between the enlightened Scholars, those Who are referred to in issues related to knowledge and current events, such as the two Imaams, Muhammad Naasir-ud-Deen Al-Albaanee and ‘AbduI-‘Azeez bin ‘Abdillaah bin Baaz (rahimahumaAllaa) and those enlightened scholars Who remained after them, such as the Mashaayikh, Muhammad bin Saalih Al-‘Uthaymeen, Saalih bin Fawzaan Al-Fawzaan, Rabee’ bin Haadee Al-Madkhalee, our Shaikh, Muqbil bin Haadee Al-Waadi’ee and others who are at their level amongst the people Of knowledge and fatwaa from AhlusSunnah waI-Jamaa’ah. So these individuals have their own level and position…
And between the prominent students of knowledge, whose knowIedge is known and whose following of the Sunnah is apparent by way of their books and the commendations of the scholars for them. SO these individuals also have their own level and position…
And between those who are less than them, from the students of knowledge, Whose Salafiyyah is Known and Whose ability to teach is recognized.
Footnotes :
[8] These last two narrations were reported by Imaam Muslim in his Introduction to his Saheeh
[9] Translator’s Note: The Campaign of the Camel occurred after the murder of Uthmaan, radyAlllaahu ‘anhu. when there was much turmoil amongst the Muslims. ‘Alee bin Abee Taalib radullaahu ‘anhu was given the bav’ah (oath of allegiance) as the succeeding Khaleefih and he decided to wait for the turmoil to simmer down before seeking revenge from the assassin of ‘Uthmaan. So the Muslims Were divided into those who were With him on this decision and those Who wanted justice for his murder right away. A group was formed to go and voice their case to ‘Alee and they rallied several of the Sahaabah including ‘Aa‘isha radhi Allaahu ‘anhaa‘ So she participated in the campaign riding on a camel (hence the name Jamal). When the parties at Basrah, a peaceful agreement was decided, yet due to some misunderstanding and confusion battle broke out and many lives were lost. And Allaah knows best.
[10] Reported by Al-Bukhaaree (7099), An-Nasaa‘ee (5403) and At-Tirmidhee (2365), and the wording mentioned here belongs to him.
Read the full e-Book: Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee
Depending On Books And The Internet For Knowledge – Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله
https://owaisalhashimi.info/al-fawzan…
Translated by Abu Abdillah Owais Al-Hashimi حفظه الله
Video Courtesy: Bilal Nahim
As sallamualaikum wa rahmatullahi wa barakatuhu
Sheikh Rabee’ bin Haadee al-Madkhalee (hafidhahullah) said:
“How is that you can rest O’ advising believer and you see the people of innovation plotting and the people of tribulation (fitan) and corruption plotting against your sons and your brothers with respect to the ‘aqeedah (belief) and the manhaj (methodology)?!
How can you rest?!
By Allah, we do not rest. By Allah, sometimes we do not sleep out of sadness for our sons and out of fear for them from losing their (deen) religion and their dunyah (wordly life)…”
(Marhaban Ya Taalib-ul-‘Ilm, page 29, Daar-ul-Meeraathin-Nabawee, Algiers, 2nd Edition, 1434/2013)
May Allah preserve Sheikh Rabee al-Madkhalee. Aameen.
Abu Yusuf, Sagheer
Courtesy : West London Dawah Yahoo groups
Fatwas of Ibn Baz > Volume 8 > Ruling on saying “Whatever is good is from Allah while evil and sin are from ourselves and Satan”
Q: We received a question from Makkah and it reads: Some Du`ah (callers to Islam) and lecturers say at the end of their lecture, “Whatever is good is from Allah while evil and sin are from ourselves and Satan.” What is the ruling on saying that? Please, enlighten us. May Allah enlighten you!
A: There is nothing wrong – I see – with saying that, as it is the truth.
A lecturer, teacher, preacher or anyone else giving advice should observe Taqwa (fear/wariness of offending Allah) and seek the truth. If they do well, it is due to Allah’s Favor on them and if they err, it is due to their negligence and Satan. Allah (Glorified be He) and His Messenger (peace be upon him) are free from such error.
Allah is the Grantor of success!
Listen / Download Mp3 Here (Time 01:34:26)
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Posted from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=127&Itemid=72
Taken From A lecture ‘From the Principles of the Dawatus-Salafeeyah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya
Question:
When a Muslim is guided to the path of goodness, some say that it is necessary for him to adhere to a Shaykh from whom he can take a Tareeqah (a path) because Allaah Ta’ala said:
<< the Most Merciful, so ask about Him one well informed. >> [Furqan: 59]
Allaah is truthful:
<< So ask the people of knowledge if you do not know. >> [Nahl: 43]
The Shaykh Answered:
And Allaah –Subhanahu wa Ta’ala – also says: << So ask the people of knowledge if you do not know. >> [Nahl: 43]
The Prophet –sallAllaahu alayhi wa sallam– said in the story of the man who went on a battle along with some of the Companions of the Prophet –sallAllaahu alayhi wa sallam.This man became afflicted with wounds, and in the morning he became defiled and thus it was obligatory upon him to have a Ghusl (ritual washing). He asked those around him if they could find a concession for him so that he would not have to make aGhusl. They said to him you must make a Ghusl, he did so and died due to those wounds that were upon his body, when that news reached the Messenger of Allaah –sallAllaahu alayhi wa sallam–, the Messenger –sallAllaahu alayhi wa sallam– said:
‘They killed him, may Allaah fight them, if only they had asked when they did not know indeed that is the cure for any question.’
There is no doubt that these two previously mentioned Ayaat and this hadeeth places the Islaamic world in regards to knowledge and ignorance into two categories.
The first category are few in number and they are the people of knowledge and the other category are more in number and they are those who do not know, as you have heard in the previous Ayaah << So ask the people of knowledge if you do not know. >> [Nahl: 43] Allaah placed an obligation upon every one of these two types. He made it obligatory upon those who do not know to ask the People of knowledge and He made it obligatory upon the People of Knowledge to answer the questioner as is authentically reported from the Prophet –sallAllaahu alayhi wa sallam–:
‘Whoever is asked about knowledge and he conceals that knowledge then he will be reined with a rein/bridle made of fire on the Day of Judgement.’ [Collected by Abu Dawood, Tirmidhi & authenticated by Albaani in Saheeh Targheeb wa Tarheeb]
It is necessary for the one who is not an ‘Aalim (scholar) that he should be a student of knowledge or at the very least he should ask the people of knowledge as is mentioned in the Athar from Mu’adh –Radi Allaahu anhu– that he said:
‘Be a scholar, or one who learns knowledge, or one who listens to knowledge, and do not be the fourth and be destroyed.’
The last one is the one who does not listen to knowledge nor asks about it, so at that time he lives like an ignorant person not knowing how to worship Allaah –Tabaraka wa Ta’ala.
Asking the people of knowledge is an issue where there is a difference of opinion, as for adhering to a Shaykh, a Shaykh of a Tariqah (following a certain Soofi path), then here you have come to know that the path which reaches to Allaah –Subhanahu wa Ta’ala – is the straight path which the noble Prophet –sallAllaahu alayhi wa sallam– left us upon.
The scholars are those who direct/show/indicate this path, so they are the ones to whom it is obligatory to ask, and it is not permissible to adhere to a Shaykh and single him out to follow, and to learn from him and not to learn from the other scholars, because here occurs a great mistake which is that just like as it is obligatory upon us to single out Allaah –Subhanahu wa Ta’ala – Alone for worship, it is also obligatory upon us to single out the Prophet –sallAllaahu alayhi wa sallam– in following him and it is not allowed to stick and follow just one from amongst the scholars, no matter how this scholar from amongst them was from the excellent and standing, since this status is not for anyone, except the Messenger of Allaah –sallAllaahu alayhi wa sallam– and this is from the meaning of the statement of the one who witnesses that: ‘Ashhadu alla ilaha ‘illa Allaah wahdahu la shareeka lahu wa anna Muhammadan Abduhu wa Rasooluhu (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger’) so he is the one who has to be followed from amongst the people.
If a Muslim adheres to one Shaykh or one teacher who teaches him, and he does not benefit from the other Mushayikh and other scholars from knowledge then this is violation of following the Messenger –sallAllaahu alayhi wa sallam–because it is necessary to take all the scholars as indicators/directors who show us what our Messenger –sallAllaahu alayhi wa sallam– was upon, and one single scholar no matter how much knowledge he has been given, and the matter regarding him and the right of every scholar, Allaah –Subhanahu wa Ta’ala – said: <<And mankind has not been given of knowledge except a little. >> [Al-Isra: 85] so this is an old superstition of theSoofeeyah that it is obligatory that every Muslim has to adhere to a Shaykh.
We say: that it is obligatory upon every Muslim that he should be either a scholar or a learner or a listener or otherwise he will be destroyed.
As for adhering to a Shaykh and singling him out alone then this is from the actions of the Shaytaan.
We ask Allaah –Subhanahu wa Ta’ala – to give us all the capability to follow the Book of Allaah and the Sunnah and what the Salaf as-Salih were upon and keep us away from following other paths, upon which at the head of every path is a Shaytaan calling the people to it.
<< And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way>> [An’am: 153]
And all Praise belongs to Allaah.
[Taken from a tape: ‘From the Principles of the Dawatus-Salafeeyah’ 1/8/1410 A.H. Jeddah]
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