The Student of Knowledge & Books طالب العلم والكتب
Shaykh Sālih bin Abdul-Azīz Āl us-Shaykh الشيخ صالح بن عبد العزيز آل الشيخ
Al-Ibaanah Book Publishing – Al-Ibaanah.com
About the Book:
This is a translation of a small on-line booklet called: “Taalib-ul-‘Ilm wal-Kutub” [The Student of Knowledge and Books] which was originally a lecture delivered by Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh in the Kingdom of Saudi Arabia and transcribed by a student of knowledge then made available for free on the internet in Arabic. The source used for this translation was the one found in http://www.sahab.org.
In this book, the Shaikh discusses seven etiquettes that a Muslim, and in particular a student of knowledge, should abide by with regard to books. The author has done an excellent job in explaining these general guidelines and points.
Question:We would like some advice about the books which the seeker of Islamic knowledge should obtain, study and refer to
Answer:
Shaykh Ibn ‘Uthaymeen (rahimahullaah)
Praise be to Allaah.
‘Aqeedah (basic tenets of faith):
Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
Thalaathat al-Usool – The Three Fundamental Bases of Islamic Theology (pdf)
Al-Qawaa’id al-Arba’ah – Four Principles of Tawheed (pdf)
Kashf al-Shubahaat – Removal of Doubts ( pdf )
Al-Tawheed
Shaykh al-Islam Ibn Taymiyah.
Al-‘Aqeedah al-Waasitiyyah (Principles of Islamic Faith ) which deals with Tawheed al-Asmaa’ wa’l-Sifaat
This is one of the best books written on this topic, and it is worth reading and studying.
Al-Hamawiyyah
Al-Tadmuriyyah – These two books are more comprehensive than al-Waasitiyyah
Al-Tahhaawiyyah
Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi
Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz
Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim
Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah al-Mardiyyah by Muhammad ibn Ahmad al-Safaareeni al-Hanbali. –
This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.” Therefore the seeker of knowledge has to study it with a shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf.
Hadeeth
Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani
Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani,
his book combines between hadeeth and fiqh.
Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani
‘Umdat al-Ahkaam by al-Maqdisi.
This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.
Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi.
This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” (Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737). This principle – if one made it the path upon which one walks – would be sufficient.
Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or else
remain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah).
Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani.
This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef.
Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani.
This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth).
The Six Books (Saheeh al-Bukhaari, Sahih Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and Tirmidhi).
I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth.
Books of fiqh
Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab
Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi.
This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib.
Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti
‘Umdat al-Fiqh by Ibn Qudaamah
Al-Usool min ‘Ilm al-Usool.
This is an abridged book which serves as an introduction for the seeker of knowledge.
Faraa’id (laws of inheritance)
Matn al-Rahbiyyah by al-Rahbi
Matn al-Burhaaniyyah by Muhammad al-Burhaani.
This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.
Tafseer
Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer
This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.
Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di
This is a good, easy and trustworthy book, and I recommend it.
Muqaddimah Shaykh al-Islam fi’l-Tafseer.
This is an important introduction.
Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti
This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.
General books on some subjects:
On (Arabic) grammar: –
Matn al-Ajroomiyyah. This is an abridged book.
Alfiyyah Ibn Maalik; this is a summary of the science of grammar.
On Seerah (Prophet’s biography)
Zaad al-Ma’aad by Ibn al-Qayyim –
The best book that I have seen. This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.
Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti
This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.
Siyar A’laam al-Nubalaa’ by al-Dhahabi.
This book is very useful and the seeker of knowledge should read and refer to it.
From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (rahimallah), Kitaab al-‘Ilm, p. 92
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.
We Hope to open this meeting O virtuous Shaykh with a question from one of the brothers who says: “Shaykh Sālih with what do you direct the students of knowledge or similarly the beginning students of knowledge and those who have begun and what are the books you advise they begin with, in their quest for knowledge and what is the reward for acquiring Islāmic knowledge?”
Answer:
With the Name of Allāh, Ar-Rahmān Ar-Rahīm, and all praises are for Allāh the Lord of everything that exist may the salāt and salām be upon our Prophet Muhammad صلى الله عليه وسلم, his family and all of his Companions.
This an important question and it is how one should seek knowledge and how the student of knowledge should begin and who knowledge should be sought from and what are the books one should begin with and what is the important type of knowledge from all the (different) studies of knowledge.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d
Some Tremendous Scholarly Benefits Relayed by student Abu Remlah Adam Lazerus (hafidhahullaah)
– Simple yet Tremendous Advice from the Salaf
Abul ‘Aaliyah (d. 93H, rahimahullaah) said:
“Upon you is (to stick to) the First Affair which they used to be upon BEFORE the people split (and deviated).”
Ibn ‘Abbaas (radiallaahu ‘anhumma) advised Uthman Al-Azdi:
“Upon you is to have Taqwaa of Allaah and uprightness; FOLLOW and do NOT innovate.” شرح السنة للبغوي
– The Importance of Tawheed & Rectification of ‘Aqeedah
Shaykh Muhammad bin Haadee (hafidhahullaah) said:
The Prophet (salallaahu ‘alayhi wa sallam) did NOT care about establishing the state (a government), rather he only gave care to establishing at-Tawheed!
– Ahlus-Sunnah Do not Betray the Truth
Shaykh Abu Muhammad Ahmad Subay’ee (hafidhahullaah) said:
A person of Sunnah may fall short and may sin [it’s possible], but he doesn’t betray the Truth, like Ahl-Ahwa` (people of desires & bidah) betray it.
– The Importance of Sincerity and a Warning against what opposes it
Shaikh Abu ‘Uthmaan Muhammad Al-Anjaaree (hafidhahullaah) said:
There’s a difference between (one) who wants to spread the Truth & between (one) who wants his status to be raised due to spreading the Truth.
Shaikh Abu ‘Uthmaan Muhammad Al-Anjaaree (hafidhahullaah) said:
Do not use your Religion or your ‘Aqeedah as a bridge to attain your wordly goals. Allaah is the most not in need of Shirk!
– Clarity in The Religion – distinction between truth and falsehood – and closing the door to any confusion
Shaykh Abu Muhammad Ahmad Subay’ee (hafidhahullaah) said:
To say generally “go to the people of knowledge” doesn’t provide guidance to the creation. We must name them as the Salaf did – after the fitnah occurred – as in Sahih Muslim: “Name us your men.” So now, name for us: who are the trustworthy carriers of knowledge whom you guide the youth to? So it is necessary that we name Shaikh Rabee’ bin Haadee al-Madkhalee, Shaikh ‘Ubaid al-Jaabiree, Shaikh Saalih al-Fawzaan, and other than them upon their way, so people won’t be upon ignorance and confusion.
Shaikh Muhammad Nasir-ud-Deen al-Albaanee (rahimahullaah) said:
“Verily, the true Religion of Islaam separates, and that is because the Qur`an separates. It separates between truth and falsehood, and our da’wah separates between truth and falsehood. And due to that, our Da’wah – which is the da’wah of truth – separates between the person of truth and the person of falsehood. And that is what the Messenger of Allaah (salallaahu ‘alayhi wa sallam) did when he came with his da’wah.”
Shaikh Rabee’ bin Haadee al-Madkhalee (hafidhahullaah) said:
Upon you is to have (تميز) differentiation in your da’wah. Ahl-Sunna MUST clarify Truth which differentiates between them & ahl-bidah.
Shaykh Abu Muhammad Ahmad Subay’ee (hafidhahullaah) said:
Whoever only wants to confront outright falsehood, then most of the time he doesn’t strive to make the Truth clear & apparent.
– Beware of Ahlul-Bid’ah and their deceptions, false claims, tricks, lies…
It has spread amongst the students of knowledge, i.e. the taking (of hair) from ones beard, so some advice is desired.
Ash-Shaykh Al-`Allaamah Salih Al-Fawzaan:
They are not students of knowledge nor scholars, the ones that take (hair) from the beard are not students of knowledge, the students of knowledge are the ones that act upon the Sunnah, and the Sunnah is to leave the beard, the one that takes from his beard is not from the students of knowledge! Yes.
Taken from: http://
Translated by: Ehsaan Manzoor
The following is taken from : Fatwas of the Permanent Committee>Group 2>Volume 11: Jihad>Miscellaneous Fatwas>Al-Kitab Al-Jami`>Trimming the ends of one’s beard
The third question of Fatwa no. 20317
Q 3: Trimming the beard prevailed among the Multazims (practicing Muslims) youth, as you see them trimming the ends from time to time. Perhaps they belong to religious parties, thus they become an example for the common people to follow. They may rely on weak narrations or some sayings attributed to Ibn `Umar, as well as growing the beard until it reaches the length of the fist.
A: The Sahih (authentic) Hadiths of the Messenger of Allah (peace be upon him) indicate the necessity of letting the beard grow as it is, in addition to prohibiting cutting, shortening or trimming it. In this regard, Al-Bukhari and Muslim related in their “Sahih (Authentic Hadith Book)” about Ibn ‘Umar (may Allah be pleased with him and his father) that the Messenger of Allah (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. It is mentioned in another narration by Al-Bukhari: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. Muslim related in his “Sahih” from Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah is reported to have said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers. There are other authentic Hadiths in this respect, but the mentioned ones are enough In sha’a-Allah (if Allah wills). The great scholar Abu Muhammad Ibn Hazm is reported to have said: “The scholars agreed thattrimming closely the moustache and growing the beard are Fard (obligatory, based on a definitive text)”.
Moreover, the previous Hadiths indicate that it is obligatory to let the beard grow and it is unlawful to cut, shorten or trim it, as the principle in commands is the obligation and the principle in the prohibition is declaring something unlawful. It is not permissible to turn it away from its principle and form except by a valid evidence and proof that can be relied on. There is no evidence or proof against this command. Thus, every Muslim should obey the command and follow the pattern of the Messenger of Allah (peace be upon him) because he had a thick beard, as it was authentically reported about him. It was not reported about any of his Sahabah (Companions of the Prophet), who are the best of all people, that he used to trim his beard except what is reported by `Abdullah ibn `Umar He related that the Messenger of Allah trimmed the part of his beard that exceeds his fist at the time of Hajj. We can not rely on this act with the verification of the authentic Hadiths. `Abdullah ibn `Umar (may Allah be pleased with him and his father) related that the Prophet (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. (Agreed upon by Al-Bukhari and Muslim). The principle of the evidence is the narration of the relater not his acts and Ijtihad (juristic efforts to infer expert legal rulings). The scholars said that the authentic narration of the Sahabah and their successors about the Prophet (peace be upon him) is the supporting evidence, and it is more reliable than the relater’s opinion if his opinion contradicts the Sunnah (whatever is reported from the Prophet). In this case, we rely on his narration of the Sunnah not of his act upon the Sunnah.
As for the narration of Al-Tirmidhy that Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) “used to trim the length and width of his beard”, it is not only a weak Isnad (chain of narrators)of Hadith,but it is also Batil (false) and rejected. This is not authentically known about the Prophet (peace be upon him). As this Hadith is related by `Umar ibn Harun Al-Balkhy, who is Matruk (a narrator whose Hadith transmission was discarded due to unreliability) and accused of lying, this Hadith cannot be taken as evidence. Thus, the acts of these youth should not be followed. However, they and all of the Muslims should obey the commands of the Prophet (peace be upon him), avoid disobeying him, or imitating the enemies of Allah and His Messenger and avoid imitating women. A human being should be a good pattern in his sayings and actions. It is necessary to advise those who breach the commands of Allah and His Messenger, urging them to obey Allah and His Messenger and to avoid their prohibitions.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
All praise be to Allah Alone, and peace and blessings be upon the final Prophet.
The Permanent Committee for Scholarly Research and Ifta‘ has read the letter which was sent to his Eminence, the Grand Mufty, from the questioners, Chairman and Members of Association of Islamic law at the Faculty of Shari`ah and Islamic Studies at the university of Kuwait. This letter was transferred to the Committee by the Secretariat-General of the Council of Senior Scholars under the number 1202 in 11/03/1416 A. H. The questioners asked the following question:
Is it permissible that a male teacher teaches female students without there being a screen between them so that they see each other? It may be important to mention that mostly the teacher does not see their faces as they wear the face veil.
Is it permissible that a female student attends the office of her male teacher and the latter talks with her without there being a screen between them but mostly without seeing her face? Is it permissible that such a student takes a seat inside the office of a male teacher speaking with him about the field of study and so on, while no Mahram (spouse or permanently unmarriageable relative) accompanies her or she is accompanied by one of her female schoolmates and the teacher explains the lesson to them or answers their questions which are related to lectures and so on? It may be worthy to mention that the foregoing can be done by phone and that some of the teachers are still in their youth or have just started their old age while the female students are mostly in the beginning of their youth.
After the Committee had studied the question it answered as follows:
First, intermixing of men and women in schools or any other places is considered a great Munkar (that which is unacceptable or disapproved of by Shari`ah and Muslims of sound intellect) and a great evil with regard to the affairs of both Din (religion) and the world. Thus, it is not permissible for women to study or work in a place which intermixes men and women. Similarly, their guardians should not allow them to do so.
Second, it is neither permissible for men to teach unveiled women nor to teach women wearing Shar`y (Islamically acceptable) veil in privacy. By the way, all of the body of a woman is `Awrah (parts of the body that must be covered) as far as a non-Mahram (not a spouse or an unmarriageable relative) is concerned. As for covering the head and showing the face, this is not full Hijab (veil).
Third, it is permissible for a man to teach women from behind a screen in female schools where there is no intermixing of male and female students or male and female teachers.
If female students need to ask their male teacher about something, this should be done through closed communication networks, which are renowned and available, or via phones, however, such students should be careful not to soften their speech.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’ Member – Member – Member – Chairman Bakr Abu Zayd – `Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – `Abdul-`Aziz ibn `Abdullah ibn Baz
Fatwas of the Permanent Committee>Group 1>Volume 12: Jihad and Hisbah>Jihad and Hisbah>Knowledge>Men teaching women without a barrier
Imaam Abu Muhammad al Barbahaaree (d. 329 H rahimahullaah), said in his Sharh Us-Sunnah :
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter in anything from it until you ask and see: Did any of the Companions of the Prophet, may Allaah’s praise and salutations be upon him, speak about it, or did any of the scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.
In Explanation to the above Shaykh Saalih al-Fawzaan (haafidthahullaah) mentioned :
Do not be hasty in accepting as correct what you may hear from the people especially in these later times. As now there are many who speak about so many various matters, issue rulings and ascribing to themselves both knowledge and the right to speak. This is especially the case after the emergence and spread of new modern day media technologies. Such that everyone now can speak and bring forth that which is in truth worthless; by this meaning words of no true value – speaking about whatever they wish in the name of knowledge and in the name of the religion of Islaam.
It has even reached the point that you find the people of misguidance and the members of the various groups of misguidance and deviance from the religion speaking as well. Such individuals have now become those who speak in the name of the religion of Islaam through means such as the various satellite television channels. Therefore be very cautious!
It is upon you O Muslim, and upon you O student of knowledge individually, to verify matters and not rush to embrace everything and anything you hear.
It is upon you to verify the truth of what you hear, asking, ‘Who else makes this same statement or claim?’, ‘Where did this thought or concept originate or come from?’, ‘Who is its reference or source authority?’
Asking what are the evidences which support it from within the Book and the Sunnah? And inquiring where has the individual who is putting this forth studied and taken his knowledge from? From who has he studied the knowledge of Islaam?
Each of these matters requires verification through inquiry and investigation, especially in the present age and time. As it is not every speaker who should rightly be considered a source of knowledge, even if he is well-spoken and eloquent, and can manipulate words captivating his listeners.
Do not be taken in and accept him until you are aware of the degree and scope of what he possesses of knowledge and understanding. As perhaps someone’s words may be few, but possesses true understanding, and perhaps another will have a great deal of speech yet he is actually ignorant to such a degree that he doesn’t actually possess anything of true understanding. Rather he only has the ability to enchant with his speech so that the people are deceived. Yet he puts forth the perception that he is a scholar, that he is someone of true understanding and comprehension, that he is a capable thinker, and so forth. Through such means and ways, he is able to deceive and beguile the people, taking them away from the way of truth. Therefore what is to be given true consideration is not the amount of the speech put forth or that one can extensively discuss a subject. Rather the criterion that is to be given consideration is what that speech contains within it of sound authentic knowledge, what it contains of the established and transmitted principles of Islaam.
As perhaps a short or brief statement which is connected to or has a foundation in the established principles can be of greater benefit than a great deal of speech which simply rambles on, and through hearing you can’t actually receive very much benefit from.
This is the reality which is present in our time; one sees a tremendous amount of speech which only possesses within it a small amount of actual knowledge. We see the presence of many speakers yet few people of true understanding and comprehension.’
Transcribed from : ‘A Valued Gift for the Reader of Comments Upon the Book Sharh Us-Sunnah‘, page 102-103 | Shaykh Saalih Ibn Fawzaan al-Fawzaan (haafidthahullaah)
[Point 8 of 170] Sharus-Sunnah of Al-Barbaharee Explained by Shaykh Muhammad bin Ramzaan
Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka
The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when one takes from someone or one hears from someone or one learns from someone that knowledge is going to be deen something that is going to weighty on the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge only from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the ones who follow the salaf us salih and secondly that the one that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.
Why the people who seek knowledge today don’t find the success with their knowledge and great benefit with their knowledge ?
The Student of Knowledge Today in Comparison to Those of Yesterday
Lecture by Shaykh Muhammed Ibn Haadee al-Madhkhaalee [hafidahullaahu ta’aala]
Translator’s Introduction:
“In shaa Allaahu ta’aala were giving a very praiseworthy lecture by Shaykh Muhammed Ibn Haadee al-Madhkhaalee [hafidahullaahu ta’aala] ad-Doctor from Jazaan. He did a beautiful lecture [about 2 weeks ago] entitled: Seeking Knowledge In Our Time & Seeking Knowledge In The Time That Was Before Us. After listening to this lecture; me, myself as the translator, I wanted to say that this has really changed my life, just since I heard this lecture. It had a tremendous effect in my life. So much so, that I just had to share it with the people, so that hopefully it will have an effect on our life or on your life, as it had an effect on my life. Or perhaps even have a greater effect on the lives of those who are listening, than it even had upon me and is continuously having upon me to this very moment right now; walhamdulillaah. The Shaykh – as a synopsis or the introduction – to what he talked about in his lecture, so you know what to look for, which is the reason why we entitled it online, the title we gave. Which is, the Shaykh he really talks about why the people who seek knowledge today don’t find the success with their knowledge and great benefit with their knowledge in their lives, and upon themselves, and everyone around them. As we seen, when knowledge was sought by those Imams, those `kibaar al-Ulamaa who just recently died & those that still remain, and the strong students of knowledge; how we see knowledge effect them. So in this lecture the Shaykh, he’s going to explain why we don’t find success. And he breaks it down to 4 main reasons. In which he’s going to give them first and then he’s going to explain each 4 of those reasons. And his lecture in Arabic was a total 1 hour & 10 minutes. With the questions and answers, it added another 33 minutes, but were not going to include, with this, the questions and answers. Were just going to include the lecture. And in shaa Allaahu ta’aala were going to translate this and hopefully with the success of Allaah subhannah wa ta’aala. And that Allaah, with the success lies & to Him I seek assistance and to Him I return to in repentance. So in shaa Allaahu ta’aala, this is basically what the Shaykh talked about…”
This lecture of Shaykh Falaah Ismaeel (حفظه الله) was recorded on Tuesday, February 08, 2011.
In this lecture the Shaykh covered everything in regards with following the Salaf. He mentioned that we should follow the Salaf in their Aqeedah (creed), Ibadaat (acts of worship), Ikhlaaq (good manners), Mua’mulaat, and in everything. He mentioned many stories and one of the stories was about one of the Student of Knowledge (حفظه الله).
The Shaykh said – “I met one Student of Knowledge about 30 years ago when he was studying in Madinah (Saudi Arabia). We used to live together and sit with Ulemah. He was a very good student, he was excellent in the first year, excellent in the second, and in the third year but when the forth year started, he came to me and told me that he would like to go back to his home country (United Kingdom). Everybody asked him that why you want to leave, you are almost there, finish your education, get your degree, and then leave. He began to cry and said that he got a phone call from his family member and they told him that his father is very sick and he is in the hospital and the family is afraid that he may die (upon kufr). We told him that your father may not die, a lot of people go to the hospital but not everyone dies immediately. But he said that something in my heart telling me to leave. So he got on the plane and went back and didn’t finish the forth and last year of the University”.
The Shaykh said that he didn’t care about the degree. He was truthful with Allah as related to guiding his father to Al-Islam and Allah was truthful with him as well. He went back and after a couple of days, we talked to him and he said alhamdulillah my father has accepted Islam. He said that alhamdulillah my father died upon Islam in the same hospital. The Shaykh said I visited him after many years and he said that now my mother is Muslim and my whole family is Muslim. The Shaykh said what we learn from this story that if you really care about your family and they are non Muslims, then focus your time and do what you can, the success is with Allah (سبحانه وتعالى).
Shaykh Albaani, may Allaah have mercy upon him, said:
The Scholars have said:
“From the signs that one is blessed in his knowledge is him referring points of benefits to the founder of it”
(such as the author or a reference to where one got the benefit from)
Because in doing that one frees himself from plagiarism as it has been brought to attention by the Prophet, alaihi as salaatu wa salaam, in his statement:
“The one being satisfied with that which he has not been given is as a person wearing two garments of deception”.
Agreed upon by al Bukaari and Muslim.
The Reference:
The Preface of Shaykh Albaani for the Book: Kalimut Tayyib for Shaykul Islaam ibn Taymiyah
Q: What is your reply to philosophers who give reason preference over religious texts?
Ans:
The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this.
There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah.
Allah (may He be Exalted) says,(Surah Al-Hujurat, 49: 1) O you who believe! Make not (a decision) in advance before Allýh and His Messenger (peace be upon him), and fear Allýh. Verily, Allýh is All-Hearing, All-Knowing.
What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?
ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟
Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.
The trials of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trial will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success.
بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق
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?
Answer:
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).
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