A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

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Scholars Biographies: Shaykh Abdul Muhsin al-Abbaad

1353H-Present: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
Produced By : Al-Ibaanah.com

His Name and Lineage:

He is the great scholar and Muhaddith, Shaikh ‘Abdul-Muhsin bin Hamad bin ‘Abdil-Muhsin bin ‘Abdillaah Al-‘Abbaad Aali Badr. The family of Aali Badr comes from the family of Jalaas, which originates from the ancient tribe of ‘Anazah, one of the descendent tribes of ‘Adnan (descendent of Prophet Isma’eel). His great-grandfather’s nickname was ‘Abbaad and so as a result some of his offspring inherited it from him, such as Shaikh ‘Abdul-Muhsin and his mother, the daughter of Sulaymaan bin ‘Abdillaah Aali Badr.

The Shaikh was born on a Tuesday night after ‘Ishaa prayer in the month of Ramadaan, 1353H in the city of Zulfi, Saudi Arabia. This is the city where he grew up and learned the basics of reading and writing.

His Early Studies:

While in Zulfi, he studied under Shaikh ‘Abdullaah bin Ahmad Al-Manee’, Shaikh Zaid bin Muhammad Al-Munaifee, Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghaith with whom he completed the noble Qur’aan, and Shaikh Faalih bin Muhammad Ar-Roomee.

When the first elementary school opened in Zulfi in 1368H, he joined it in its third year and obtained his primary degree there in 1371H.

After completing his primary studies, he moved to Riyadh and signed up with the Educational Institute there. This was the same year (1372H) that Imaam ‘Abdul-‘Azeez bin Baaz moved to Riyadh from Kharj, where he had served as judge since 1357H, and the first year he taught in this Institute. Amongst the colleagues that he studied with at that time was Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him.

After graduating from this institute, the Shaikh enrolled with the College of Sharee’ah in the Imaam Muhammad bin Su’ood Islamic University of Riyadh. During his last year at the college, he was appointed a teacher in the Educational Institute of Buraidah in 5/13/1379H. Then towards the end of that final school year, he returned back to Riyadh to take his final examination for the college. Allaah blessed him by granting him the ability to finish first amongst his whole class which consisted of over 80 graduates. They represented the fourth class of graduates from the College of Sharee’ah of the Imaam Muhammad bin Su’ood University. He also finished in the first rank amongst his class during his first three years at the college and when receiving his secondary degree from the Educational Institute of Riyadh.

While in Riyadh, he was able to study under scholars the likes of Shaikh Muhammad bin Ibraaheem Aali Shaikh, Shaikh ‘Abdul-‘Azeez bin Baaz, Shaikh Muhammad Al-Ameen Ash-Shanqeetee, Shaikh ‘Abdur-Rahmaan Al-Afreeqee and Shaikh ‘Abdur-Razzaaq ‘Afeefee both in the University and in local masaajid.

He studied specifically under Shaikh ‘Abdur-Rahmaan Al-Afreeqee in Riyadh in the year 1372H and then studied Hadeeth and its Terminology the following year under him. He would say about him: “He was a sincere teacher and a great scholar, as well as a counselor, guide and good example, may Allaah have mercy on him.”

He also had a special relationship with Shaikh ‘Abdul-‘Azeez bin Baaz ever since the first time they met in 1372H. He studied formally under him in the fourth year of the College of Sharee’ah. Shaikh ‘Abdul-Muhsin mentioned: “Most of the contact I had with him would occur in between classes and in the masjid. I would also visit him in his home.”

In 1380H, he transferred to teach in the Educational Institute of Riyadh. But when the Islamic University of Madeenah opened and the first college to be established there was the College of Sharee’ah, Shaikh Muhammad bin Ibraaheem Aali Shaikh selected him to work there as a teacher. Prior to this, towards the end of 1379H, Shaikh ‘Abdul-Muhsin had requested Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, to put him in the teaching profession program, to which he agreed on the condition that when he completed the program he would teach at the Islamic University when it opened. Shaikh ‘Abdul-Muhsin replied that he was fully prepared for the task.

His Role in the Islamic University:

So he began teaching at the Islamic University of Madeenah in 1381H and he was the first to deliver a class there. He accompanied his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz, who taught at the University for the next fifteen years.

He served as a member of the University’s committee from the time of its inception to 1393H. Then in 7/30/1393H, he was appointed vice-president of the Islamic University behind Shaikh ‘Abdul-‘Azeez bin Baaz, the president at that time, who nominated him amongst three candidates for the position, upon which King Faisal, may Allaah have mercy on him, selected him for the job.

Shaikh ‘Abdul-Muhsin stayed in this position up to 10/26/1399H when he was relieved of it at his own request. In the first two of these six years, he was the second-in-charge. Then when Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him, transferred to become president of the Educational Research and Religious Verdict Administration, he became first-in-charge. During these six years, the Shaikh did not stop giving two weekly classes for fourth-year students at the College of Sharee’ah.

Shaikh ‘Abdul-Muhsin says about this: “I would go to him, i.e. Shaikh Ibn Baaz, before going to the University and sit with him for a little while. Shaikh Ibraaheem Al-Husayyin would also be with him and would read the (chapters on) Mu’aamalaat (business and social dealing between Muslims) to him from after Fajr till the sun rose. On one of these days, he said to me: ‘I had a dream last night where I saw a beautiful camel, which I was pulling and you were riding. And I led it to the Islamic University.’ And all praise be to Allaah, this dream came true for I served as vice-president under him for two years, then assumed his role as interim president after him for four years.”

During the time that he served as president of the University, about five-thousand manuscripts were added to its library. This was the same time that Shaikh Hammaad Al-Ansaaree was hired to bring books from libraries around the world. Shaikh Hammaad said: “A majority of the classical works of the Salaf that were photocopied for the Islamic University were done at the time when Shaikh ‘Abdul-Muhsin served as president there.”

He also said: “I brought five-thousand manuscripts for the Islamic University during my travels. Most of the journeys I took for the purpose of obtaining manuscripts and photocopying them were done during the time that Shaikh ‘Abdul-Muhsin Al-‘Abbaad was president of the University.”

Most of these manuscripts were books of Hadeeth and books on the Creed of the Salaf. To get a clearer picture of the great service that Shaikh ‘Abdul-Muhsin did while president of the Islamic University, look at the following statement of Shaikh Hammaad Al-Ansaaree:

“A historical account should be written about Shaikh ‘Abdul-Muhsin Al-‘Abbaad. He did certain jobs in the University that I wish I could have recorded or taped. There were two times in the day that he would insist on working at his job even though it wasn’t required of him – in the morning and in the afternoon after ‘Asr. I went to visit him one time in his office after ‘Asr when he was president of the University and sat with him. I then asked: ‘Where is the coffee, Shaikh?’ He answered: ‘Its ‘Asr now and there is no one here to make it.’ One time I was determined to get to the University before him so I got in the car and went. When I arrived at the University, there was Shaikh ‘Abdul-Muhsin opening the door to the University before everyone else!”

He would also say: “Relate Shaikh ‘Abdul-Muhsin’s diligence at work to the people for there is no harm in this.”

Shaikh ‘Abdul-Muhsin Al-‘Abbaad was also the reason why Shaikh Hammaad Al-Ansaaree wrote his famous book on Tawassul, which served as a refutation of a book written by ‘Abdullaah Al-Ghumaaree, which Shaikh ‘Abdul-Muhsin had brought back with him from his trip to Morocco.

Amongst the other milestones reached by the University under Shaikh ‘Abdul-Muhsin’s presidency was that it transferred from being a government facility to a private institution, the advanced studies department for the Master’s and Doctorate’s programs were formed, the faculties of Qur’aan and Islamic studies, Hadeeth, and Arabic language were created, the size of the University’s land increased to accommodate a proposed 20,000 students, and the University’s printing department was also established.

Shaikh ‘Abdul-Muhsin continues to teach at the University until this very day even though he is past the compulsory age of retirement. No one has taught longer at the Islamic University than him since he taught from its very first day until now. In addition to this, he also continues to hold lessons in the Prophet’s Masjid.

Sufficient as testimony of the great role Shaikh ‘Adul-Muhsin Al-‘Abbaad has had on the Islamic University of Madeenah is what Shaikh Hammaad Al-Ansaaree said as recorded by his son, ‘Abdul-Awwal, in his biography of his father (2/597): “The Islamic University (of Madeenah) is the university of Al-‘Abbaad, Az-Zayid and Shaikh Ibn Baaz.” And then he began praising the days they spent together.

His Travels:

The first trip that the Shaikh took outside of his hometown of Zulfi was when he went to Makkah for Hajj in 1370H. Then in 1371, he traveled to Riyadh to seek knowledge. He also traveled to Morocco. It is said that Shaikh ‘Abdul-Muhsin Al-‘Abbaad obtained his Master’s Degree from Egypt.

Some of the Shaikh’s profound Sayings:

“I have in my possession notes from the various grades of school beginning from the third year of primary school, which are from the dearest and most precious of what I saved.”

“From the most beloved of deeds to me and the most hoped for by me in the sight of my Lord is my immense love for the Companions of Allaah’s Messenger and my extreme hatred for those who hate them. And Allaah has indeed blessed me with boys and girls as children. I named four of my sons after the four rightly-guided Khaleefahs after first naming one with the name of the chief of Messengers, i.e. Muhammad. And I named some of my daughters after some of the Mothers of the Believers after naming one with the name of the leader of the believing women, i.e. Faatimah. I ask Allaah and seek a way to Him through my love for them and my hatred for those who hate them. And I ask Him to gather me in their company and to increase them in virtue and reward.”

His Students:

Many of today’s scholars and well-known students of knowledge have studied under the Shaikh either through his classes in the University or the lessons he delivers in the Prophet’s Masjid. Amongst the most famous of them are:

1. Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him;
2. Dr. ‘Alee Naasir Al-Faqeehee
3. Dr. Saalih As-Suhaymee
4. Dr. Wasee’ullaah ‘Abbaas
5. Dr. Baasim Al-Jawaabirah
6. Dr. ‘Aasim bin ‘Abdillaah Al-Qaryootee
7. Dr. ‘Abdur-Razzaaq Al-‘Abbaad, his son
8. Dr. Rabee’ bin Haadee Al-Madkhalee

His Connection with the Scholars:

He had a special relationship with many people of knowledge, especially those who would teach in the Islamic University, and not to mention those about whom he heard were people of virtue and good standing, As an example, he had a special relationship with Shaikh ‘Umar Fullaata, may Allaah have mercy on him, which can be seen in a lecture he delivered about him after his death, which was later transcribed and published.

His Writings:

Shaikh ‘Abdul-Muhsin Al-‘Abbaad has authored numerous books, some of which were either originally lectures or lessons he gave throughout the course of his life. Below are some of his well-known published books and treatises:

1. ‘Ishroona Hadeethan min Saheeh-il-Bukhaaree [20 Hadeeth from the Narrations of Al-Bukhaaree]

2. ‘Ishroona Hadeethan min Saheeh-il-Imaam Muslim [20 Hadeeth from the Narrations of Imaam Muslim]

3. Min Akhlaaq-ir-Rasool-il-Kareem [From the Manners of the Noble Messenger]

4. ‘Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam [The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Noble Companions] This book is available on Al-Ibaanah.Com as a free downloadable e-book.

5. Fadlu Ahlil-Bait wa ‘Uloo Makaanatihim ‘inda Ahlis-Sunnati wal-Jamaa’ah [The Virtue of the Members of the Prophet’s Household and their High Status amongst Ahlus-Sunnah]

6. ‘Aqeedatu Ahlis-Sunnah wal-Athar fil-Mahdee-il-Muntadhar [The Creed of Ahlus-Sunnah wal-Athar concerning the Awaited Mahdee] This book was originally a lecture the Shaikh gave, which Shaikh ‘Abdul-‘Azeez bin Baaz, was present for and praised, and announced he would publish before it was completed.

7. Ar-Radd ‘alaar-Rifaa’ee wal-Bootee [A Refutation of Ar-Rifaa’ee and Al-Bootee]

8. Al-Intisaar Lis-Sahaabat-il-Akhyaar [Supporting the Excellent Companions – A Refutation of the False Allegations of Hasan Al-Maalikee]

9. Fadlul-Madeenah wa Adaab Suknaahaa wa Ziyaaratihaa [The Virtue of Madeenah and the Etiquettes of Living in it and Visiting it]

10. Sharh ‘Aqeedah Ibn Abee Zaid Al-Qayrawaanee [An Explanation of the Creed of Ibn Abee Zaid Al-Qayrawaanee] This explanation is based on various lesson he would give in the masjid. Shaikh ‘Abdul-Muhsin was one of the first Salafee scholars, if not the first, to explain this book. Shaikh Hammaad Al-Ansaaree, who died in the middle of 1418H said: “No Salafee scholar explained the Creed of Ibn Abee Zaid Al-Qayrawaanee. Only the Asha’rees have explained it.”

11. Min Aqwaal-il-Munsifeen fis-Sahaabee al-Khaleefah Mu’aawiyah [From the Statements of the Impartial on the Companion, the Caliph Mu’aawiyah] This book has been translated and is available in the English language.

12. Rifqan Ahlus-Sunnah bi-Ahlis-Sunnah [Ahlus-Sunnah, be gentle with one another] This book has been published on-line and in book format.

13. Fat’h-ul-Qawee-il-Mateen bi-Sharh-il-Arba’een [Allaah’s Aid in Explaining An-Nawawee’s 40 Hadeeth] An excellent book in which the Shaikh explains An-Nawawee’s 42 hadeeth and Ibn Rajab’s additional 8 hadeeth – 50 in total.

14. Sharh Shuroot as-Salaat [An Explanation of the Conditions, Pillars and Requirements of Prayer] This is a brief explanation of the classical work of Imaam Muhammad bin ‘Abdil-Wahhaab, which is pending publication by Al-Ibaanah Book Publishing.

Shaikh ‘Abdul-Muhsin has many more books and treatises attributed to him, whether from his writings or a transcription of his lectures and lessons, which have not been mentioned here.

The Scholars’ Praise for him:

The great scholar, Hammaad Al-Ansaaree, may Allaah have mercy on him, said about him:

“Verily, my eyes did not see the likes of Shaikh ‘Abdul-Muhsin Al-‘Abbaad in terms of piety.” [Tarjamah Hammad Al-Ansaaree (2/621)]

It is important to note that Shaikh Hammaad said this even though he had met and accompanied great scholars the likes of Muhammad bin Ibraaheem Aali Shaikh, Al-Mu’allimee, Ibn Baaz and Al-Albaanee. So this is a significant testimony.

Since Shaikh ‘Abdul-Muhsin Al-‘Abbaad was well-versed in the field of Hadeeth, the great scholar, Imaam Al-Albaanee, would rely on some of his verifications, as can be seen in his as-Saheehah (5/276). While authenticating a hadeeth about the Mahdee and quoting Ibn Al-Qayyim as saying it was good, he said: “Shaikh Al-‘Abbaad concurred with it in his treatise on the Mahdee.”

He had a very strong relationship with his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz. Whever someone would come from Madeenah (to Riyadh), he would ask them about Shaikh ‘Abdul-Muhsin Al-‘Abbaad, Shaikh Hammaad Al-Ansaaree and Shaikh ‘Umar Fullaata. [Jawaanib min Seerah Ibn Baaz (pg. 261)]

Shaikh Al-Albaanee, may Allaah have mercy on him, said:

“I do not know of anyone equal to him in this era with devotion to the Hadeeth and vast research of it. I cannot do without nor do I see that anyone else can do without his books and benefiting from them.”

Examples of his 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.”

Examples of his Humor and Joking:

In his lecture on Shaikh ‘Umar Fullaata’s biography, Shaikh ‘Abdul-Muhsin said:

“From the funny incidents between us is that I would always joke with Shaikh ‘Umar about his age and how old he was even though he did not look it. One year while we were on Hajj, we went inside one of the tents in ‘Arafaat where we saw a man whose hair had become completely white – even his eyebrows. So I told Shaikh ‘Umar: ‘This man is from your peers’ – meaning he is old. After we sat down, the man looked at me and said: ‘I am your student. You taught me during the night courses of the primary school in Riyadh.’ This was around 1374H. While I was studying in Riyadh, I would teach voluntary courses in the evening at that school where most of the students worked during the day. So Shaikh ‘Umar, may Allaah have mercy on him, saw that as an opportunity to turn the tables around on me. Thereafter, he kept asking that man over and over again: ‘You are Shaikh ‘Abdul-Muhsin’s student?’”

His Lessons:

As mentioned before, Shaikh ‘Abdul-Muhsin holds regular lessons at the Prophet’s Masjid in addition to teaching in the University. He also holds some classes in his masjid. From the classical works that he would explain in the Haram during his lessons there and which can be found in the tape library at the Haram:

1. An explanation of the abridgement of al-Alfiyyah of As-Suyootee (57 tapes)
2. An explanation of the Creed of Ibn Abee Zayd Al-Qayrawaanee (14 tapes)
3. An explanation of Saheeh Al-Bukhaaree, which he did not complete (623 tapes)
4. An explanation of Sunan An-Nasaa’ee (414 tapes)
5. An explanation of Sunan Abee Dawood (272 tapes) and still ongoing
6. An explanation of the Book of Fasting from al-Lul’lu wal-Marjaan (7 tapes)
7. An explanation of Adaab-ul-Mashee ilaas-Salaat (14 tapes)

May Allaah reward the Shaikh for his great efforts in educating the Muslims and spreading the truth and may He preserve him. The telephone number of the Shaikh in Madeenah is 04/8475207.

Sources for his Biography:

This biography was taken from various postings on sahab.net.

Published on: September 6, 2007

PS: Slight updates to the above post by AbdurRahman.org

Related Linkhttps://abdurrahman.org/scholars-biographies

 

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them.

And we already mentioned the words of Abu Zur’ah, in which he said:

“The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).”

This refers to those who seek to belittle any of the Companions. It implies that the one who defames them does not harm them in the least but rather he only benefits them, based on afore-mentioned hadeeth of the “bankrupt person.” The one who defames them only causes harm to himself. So whoever finds in his heart love for them and a lack of hatred for them, and withholds his tongue from mentioning anything but good about them, then he should praise Allaah for this blessing. And He should ask Allaah to keep him firm upon this guidance. And whoever holds any hatred for them in his heart and his tongue is loose in mentioning them with that which does not befit them, then he must fear Allaah and desist from these crimes. And he must repent to Allaah while the door of repentance remains open in front of him, before he regrets it at a time when regrets will be of no benefit.

Our Lord do not cause our hearts to go astray after having guided us and grant us mercy from Yourself, indeed You are the One who grants all requests.

“Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Reference: AbdurRahman.Org

Do not harm the people by your smoking in Hajj and other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 2:52)
[audio https://salafiaudio.files.wordpress.com/2015/07/do-not-harm-the-people-by-your-smoking-in-hajj-and-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Busy your tongue with Dhikr, Du’aa, Isthigfar & Other Beneficial Speech in Hajj & Other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 4:16)
[audio https://salafiaudio.files.wordpress.com/2015/07/busy-your-tongue-with-dhikr-duaa-isthigfar-and-other-beneficial-speech-in-hajj-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Adorn yourself with Good Manners with People in your Hajj & Other times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 4:47)

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Take enough money for Hajj & Umrah so that you don’t Beg People – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 3:06)

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Go to Hajj & Umrah with Right Companions and Group – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 5:50)

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)
[audio https://salafiaudio.files.wordpress.com/2015/07/ikhlaas-mutaaba-a-nice-benefit-regarding-as-shahadataan-two-shahaadah-abu-muhamamd-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

The following lessons are on the book on Hajj, Tabseer an-Naasik fi Ahkaam al-Manaasik by our noble Shaykh Abdul-Muhsin al-Abbaad al-Badr, hafidhahullah.

You may download a copy of the Arabic text here: تبصير الناسك بأحكام الناسك.

10 Points Of Benefit Concerning The Creed Of Al-Allaamah Abdul Muhsin Al-Badr – Abu Muhammad al-Maghribee [Audio|En]

Part 01: Listen / Download Mp3 Here (Time 58:00)

Part 02: Listen / Download Mp3 Here (Time 51:39)

Part 03: Listen / Download Mp3 Here (Time 01:01:46)

Part 04: Listen / Download Mp3 Here (Time 50:52)

Part 05: Listen / Download Mp3 Here (Time 46:26)

Part 06: Listen / Download Mp3 Here (Time 45:30)

Part 07: Listen / Download Mp3 Here (Time 42:44)

Part 08: Listen / Download Mp3 Here (Time 39:38)

Part 09: Listen / Download Mp3 Here (Time 40:39)

Part 10: Listen / Download Mp3 Here (Time 50:21)

Posted fromhttp://followthesalaf.com/home/?tag=10+Points+on+Creed

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Shaikh-ul-lslaam Ibn Taimiyyah said in his book AI-‘Aqeedat-ul-Waasitiyyah:

“Among the Principles of Ahl-us-Sunnah wal-Jamaa’ah is maintaining pure hearts and tongues towards the Companions of Allaah’s Messenger (صلى الله عليه و سلم), as Allaah has described them in His saying: ‘And those who come after them say: ‘Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness, most Merciful.’ [Surah Al-Hashr: 10]

And (from their principles is) obedience to the Prophet with regard to his (صلى الله عليه و سلم) saying: ‘Do not revile my Companions! For by the One whose Hand my soul is in, if one of you were to give away the size of mount Uhud in gold for charity, it would not equal a mudd of one of them nor even half of it.’

They accept what is stated in the Qur’aan, the Sunnah and the Consensus concerning their (the Companion’s) virtues and high status. And they give preference to those who spent their wealth and fought (in the Way of Allaah) before the Victory, which refers to the Treaty of al-Hudaibiyah, over those who gave their wealth and fought after it. They give precedence to the Muhaajireen over the Ansaar. And they believe that Allaah said to the people who fought in (the Battle of) Badr – who numbered over three hundred people: ‘Do whatever you wish, for I have already forgiven you.’

And they believe that no one who pledged their allegiance to the Prophet (صلى الله عليه و سلم) under the tree will enter the Hellfire, as the Prophet (صلى الله عليه و سلم) informed us. In fact, Allaah was pleased with them and they were pleased with Him. And they were more than one thousand four hundred people.

They designate to Paradise whoever the Messenger of Allaah testified will be in Paradise, such as the Ten (Companions), Thaabit bin Qays bin Shammas and others.

They confirm what has been reported in tawaatur form on the Commander of the Believers, ‘Alee Ibn Abee Taalib and others that: The best of this ummah after its Prophet are Abu Bakr; then ‘Umar. Then they place ‘Uthmaan third and ‘Alee fourth, may Allaah be pleased with all of them. This is as is indicated in the athaar (reports from the Sahaabah) and as was unanimously agreed upon that ‘Uthmaan had precedence (over ‘Alee) for being pledged allegiance to (for the Khilaafah).

In spite of this, after unanimously agreeing to the precedence of Abu Bakr and ‘Umar, some of Ahl-us-Sunnah have disagreed with regard to ‘Uthmaan and ‘Alee as to which of them is better. So a group of them gave precedence to ‘Uthmaan and then remained silent, and placed ‘Alee as the fourth. And another group gave precedence to ‘Alee. And yet another group remained neutral. But the affair of Al-us-Sunnah settled upon giving precedence to ‘Uthmaan and then ‘Alee.

Regardless, this issue of ‘Uthmaan and ‘Alee is not from the principles by which the one who disagrees concerning it becomes misguided (and deviant), according to the majority of the (scholars of) Ahl-us-Sunnah. Rather, the issue in which the one who opposes becomes misguided is the issue of the Khilaafah – and it is that they (must) believe that the Khaleefah after Allaah’s Messenger was Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. And whoever attacks the Khilaafah of any one of them, then he is more astray than the donkey of his people.”

Then he mentioned that they have love and affection for the Members of the Household of Allaah’s Messenger and that they preserve the Will (final requests) of Allaah’s Messenger concerning them. And that they have affection for the Wives of Allaah’s Messenger, the Mothers of the Believers and believe that they will be his wives in the Hereafter.

Then he said:

“They absolve themselves from the way of the Rawaafid – those who hate the Companions and revile them – and from the way of the Nawaasib – those who abuse the Members of the (Prophet’s) Household – through speech or action. And they refrain from (delving into) the disputes that occurred between the Companions. And they say: These narrations that have been reported concerning their faults have in them some that are false, some that have had things added to them, some that have had parts omitted from them, and some that have been changed from their original state. As for those narrations that are authentic (concerning their faults), then they (the Companions) are excused (and forgiven) – either they made Ijtihaad and were correct or they made Ijtihaad and were wrong.

Furthermore, they do not believe that each of the Companions is infallible and free from committing major or minor sins. Rather, they are capable of committing sins in general, however, they possess from precedence and virtues that which necessitates that they be forgiven for whatever (sins) they commit – if they did commit any. This is even to the point that they will be forgiven for evil deeds the likes of which those who come after them will not be forgiven for. This is because they possess good deeds that wipe out the evil deeds, the likes of which will not be for those after them.

It is established from the saying of Allaah’s Messenger (صلى الله عليه و سلم) that they are the best of generations and that if one of them were to give a mudd (of gold) in charity it would be better than if someone who came after them were to give the whole of Mount Uhud in gold. And if it was the case that one of them committed a sin, then either he repented from it or he performed some good deed that wiped it out. Or he will be forgiven for it due to the virtue of his precedence or because of the intercession of Muhammad H, of which the Companions have the most right among people of receiving. Or perhaps he was tested by some affliction in this world, by which it was expiated from him. So if this is with respect to the sins that were actualized (by them), then what about the matters in which they did Ijtihaad? If they were correct they will have two rewards and if they were incorrect they will have just one reward and their error will be forgiven.

Furthermore, the amount of (bad) deeds committed by some of them, that is forsaken yet forgiven, is tiny in comparison to their virtues and good qualities, such as their belief in Allaah and His Messenger, their Jihaad for His Cause, their performance of Hijrah, their support (of the Religion), as well as their beneficial knowledge and good deeds. And whoever studies the history of the ‘people’ (i.e. the Sahaabah) with knowledge and insight, and studies the merits that Allaah bestowed unto them, he will come to know with full certainty that they are the best of creation after the prophets. There was not nor will there be anyone like them. They are the safwah (chosen elite) from all the generations of this nation (of Muslims), which is itself the best and most honorable of all nations with Allaah.”

[End of Ibn Taimiyyah’s words]

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.

The books of Ahl-us-Sunnah are filled with a clarification of this pure and radiant Creed concerning these elite people, who were chosen amongst mankind to accompany the best of mankind H. May Allaah be pleased with them all.

An example of this is the statement of At-Tahaawee in his (book on the) Creed of Ahl- us-Sunnah:

“We love the Companions of Allaah’s Messenger. But we do not go to extremes in our love for anyone amongst them, nor do we absolve ourselves from any of them. And we hate anyone that hates them or anyone that talks about them in a bad way. And we do not mention them except with good. Loving them is Deen (Religion), Eemaan (Faith) and Ihsaan (Goodness) and hating them is Kufr (Disbelief), Nifaaq (hypocrisy) and Tughyaan (transgression).”

Ibn Abee Zayd Al-Qayrawaanee said in the introduction to his famous ar-Risaalah, in which he explains the Creed of Ahl-us-Sunnah:

“The best of generations is the one that saw the Messenger of Allaah. And the best of the Companions are the (four) rightly guided Khaleefahs – Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with them all. None of the Companions should be mentioned except in the best of manners. We believe in refraining from (speaking about) the differences that occurred between them. And that they are the most deserving of people of having excuses made for them and (that) they are to be thought of in the best way.”

Imaam Ahmad bin Hanbal said in his book as-Sunnah:

“And from the Sunnah is mentioning the good qualities of the Companions of Allaah’s Messenger – all of them – and to refrain from (speaking about) what disputes occurred between them. So whoever reviles the Companions of Allaah’s Messenger or (just) one of them, then he is an innovator, a Raafidee. Loving them is a Sunnah and making du’aa (supplication) for them is a means of getting close to Allaah (taqarrub). Following them is a means and taking from their example is a virtue…”

And he said:

“It is not permissible for anyone to mention any of their faults. Nor can anyone disparage any of them. So whoever does that, then the authority (sultan) is obligated to reprimand him and punish him. And he is not to pardon him, but rather must punish him and then request him to repent. So if he repents, he should accept it from him. And if he doesn’t repent, he should reinitiate the punishment upon him and lock him in prison for good until he repents and recants (from his false belief).”

Imaam Abu ‘Uthmaan As-Saaboonee said in his book Aqeedat-us-Salaf wa Ashaab-il- Hadeeth:

“And they held it an obligation to refrain from (speaking about) the differences that occurred between the Companions of Allaah’s Messenger and to purify the tongues from mentioning anything that consists of a blemish on them or a degradation of them. And they held it an obligation to ask Allaah to grant mercy to all of them and to show friendship to all of them.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessnessThe madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.

And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.

The books of Ahl-us-Sunnah are filled with a clarification of this pure and radiant Creed concerning these elite people, who were chosen amongst mankind to accompany the best of mankind (صلى الله عليه و سلم). May Allaah be pleased with them all.

An example of this is the statement of At-Tahaawee in his (book on the) Creed of Ahl- us-Sunnah:

“We love the Companions of Allaah’s Messenger. But we do not go to extremes in our love for anyone amongst them, nor do we absolve ourselves from any of them. And we hate anyone that hates them or anyone that talks about them in a bad way. And we do not mention them except with good. Loving them is Deen (Religion), Eemaan (Faith) and Ihsaan (Goodness) and hating them is Kufr (Disbelief), Nifaaq (hypocrisy) and Tughyaan (transgression).”

Imaam Ahmad bin Hanbal said in his book as-Sunnah:

“And from the Sunnah is mentioning the good qualities of the Companions of Allaah’s Messenger – all of them – and to refrain from (speaking about) what disputes occurred between them. So whoever reviles the Companions of Allaah’s Messenger or (just) one of them, then he is an innovator, a Raafidee.

Loving them is a Sunnah and making du’aa (supplication) for them is a means of getting close to Allaah (taqarrub). Following them is a means and taking from their example is a virtue…

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

Benefit : All of the Companions (Sahabah) of Allaah’s Messenger are Trustworthy – Shaikh Abdul-Muhsin al-Abbad

All of the Companions of Allaah’s Messenger are trustworthy based on Allaah’s testifying that for them and because of His praise for them and the praise of His Messenger (صلى الله عليه و سلم) for them.

An-Nawawee said in at-Taqreeb, which As-Suyootee explained in his Tadreeb-ur-Raawee:

“All of the Companions are trustworthy – those who were involved in the afflictions (fitan) and other than them – according to the consensus of the scholars.”

Al-Haafidh Ibn Hajr said in al-lsaabah:

“Ahl-us-Sunnah have unanimously agreed that all of them (the Sahaabah) are trustworthy and no one opposed this except some deviants amongst the innovators.”

This is why there is no harm in not knowing a Companion in a chain of narration. So if a Taabi’ee says: “On the authority of a man who accompanied the Prophet…” this does not affect the report. This is because not knowing the Companions (in the chain) causes no harm since they are all trustworthy.

Al-Khateeb Al-Baghdaadee said in his book al-Kifaayah:

“Every hadeeth that has a chain of narration that is connected between the one who reported it and the Prophet is not to be acted upon until first having affirmed the trustworthiness and reliability of all the narrators (in the chain). It is an obligation to investigate all of their conditions, except for the Sahaabee (Companion) who raises it (or attributes the hadeeth) to the Prophet. This is because the trustworthiness of the Companions is established and well known based on Allaah’s affirming that for them, His informing us of their pure state and His preference of them in the texts of the Qur’aan…”

Then he (rahimahullaah) went on to list some ayaat and ahaadeeth concerning their virtues and said:

“And even if Allaah or His Messenger had not mentioned anything about them from what we just stated now (of their virtues), the condition they were upon of having made Hijrah, fought in Jihaad, of having offered their support, sacrificed their lives and wealth, experienced the killings of their parents and children, of mutually advising for the Religion and having strong Faith and unshakeable certainty, (all of this) would be enough to prove their trustworthiness and enough for one to have firm faith in their honesty and integrity. And it would necessitate the understanding that they are the best from those who receive testimony and approval as to their trustworthiness and reliability from all of the people that will come after them forever and ever.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, al-ibaanah eBook

The Conditions, Pillars and Requirements of Prayer – Dawud Burbank [Audio|En]

by Imaam Muhammad ibn ‘Abdil-Wahhaab rahimuhullaah
with the explanation of Sh ‘AbdulMuhsin al-‘Abbaad hafidhahullaah
Translated by Abu Talhah Dawud Burbank

Uploaded with Permission from Dawud Burbank rahimahullaah

Part 01 : Listen / Download Mp3 Here (Time 52:31)

Part 02 : Listen / Download Mp3 Here (Time 50:16)

Audio Courtesy: ittibaa.com

Note: Series Incomplete – only above two audio available

Ways the Misguided Youth Bent on Takfir and Bombings Contradict Islaam – Shaykh Abd al-Muhsin al-‘Abbad

Ways the Misguided Youth Bent on Takfīr & Bombings Contradict Islam
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled: “A Reminder to Those Obsessed with Takfīr and Bombings”.

Takfīr: Excommunicating, or the indiscriminate considering and labeling of Muslims as
disbelievers. [Translator’s Note]

Contents of the PDF

Making Takfīr of Other Muslims
Killing Muslims without Right
Committing Suicide
Killing Non-Muslims Who were Promised Safety
Causing Those Once Safe & Secure to Live in Fear
Destroying the Property of Others
Armed Hijacking of Vehicles to Escape
Disguising Themselves in Women’s Clothing

Click the below link to read or download the full document

Ways the Misguided Youth Bent on Takfir & Bombings Contradict Islam-Abd al-Muhsin al-Abbad [PDF]

A Comparison between Those Obsessed with Takfīr and Bombings and Those Who Call for Peace and Well-Being

A Comparison between Those Obsessed with Takfīr & Bombings and Those Who Call for Peace & Well-Being
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Source: islamancient.com/ressources/docs/101.doc
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled:
A Reminder to Those Obsessed with Takfīr and Bombings”.

Click the below link to read and download PDF document

A Comparison between Those Obsessed with Takfir & Bombings and Those Who Call for Peace -Abd al-Muhsin al-Abbad [PDF]

The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaykh Abdul-Muhsin Al-Abbaad

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small treatise entitled ’Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam (The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions) written by Shaikh ‘Abdul-Muhsin Al-‘Abbaad. The source for this treatise was an article the Shaikh wrote for the Islamic University of Madeenah Newsletter (Issue 2 of their fourth year) Shawaal 1391H. This article was distributed together with a transcribed lecture from the Shaikh entitled “Sending Salaat on the Prophet” in a booklet published by the Islamic University of Madeenah.

In this brief presentation, Shaikh Al-‘Abbaad, one of the senior scholars and a Muhaddith in Saudi Arabia, may Allaah preserve him, outlines the proper belief a Muslim should have with regard to the Companions, and that is of moderateness.

So the Muslim should not go to either extreme of being fanatical towards individuals amongst the Companions or being lenient and heedless about the rights they deserve. Rather, it is upon the believer, the adherent of Ahlus-Sunnah wal-Jamaa’ah, to have love and respect for all of them, as well as to acknowledge their virtues and refrain from mentioning their errors and mishaps. The Shaikh presents the material in a concise but educational manner, quoting numerous ayaat, ahaadeeth and statements of the Salaf.

Quotes from the Book:

“The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.“

“And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.”

“These are five examples from the sayings of the Salaf As-Saalih (righteous predecessors), which demonstrate what we are obligated to believe in with respect to the best of creation after the Prophets and Messengers. One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them. And we already mentioned the words of Abu Zur’ah, in which he said: ‘The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).'”

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Short Articles extracted from this book:

Benefit : All of the Companions (Sahabah) of Allaah’s Messenger are Trustworthy – Shaikh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

The Tafseer of Surah Al-Faatihah – Shaykh Abdul-Muhsin Al-Abbaad

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
SOURCE: Sharh Shuroot-is-Salaat (pg. 48-61, Dar-ul-Imam Ahmad)
PRODUCED BY: Al-Ibaanah.com

The author states: “The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a pillar in every rak’ah (unit), as occurs in the hadeeth: ‘There is no prayer for he who does not recite the opening (chapter) of the Book.’ It is the foundation of the Qur’aan.”

— the explanation —

Reciting Surah Al-Faatihah in every one of the rak’aat (units) of prayer is obligatory upon the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid). This is based on the Prophet’s statement (sallAllaahu ‘alayhi wa sallam): “There is no prayer for he who does not recite the opening (chapter) of the Book.” [Reported by Al-Bukhaaree (756) and Muslim (393)]

The one being led in prayer should recite it behind his Imaam in both the silent and audible prayers. What proves that it should be recited behind him in the audible prayers is the hadeeth in which a man from among the Prophet’s Companions reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps you recite behind the Imaam while the Imaam is reciting?” They replied: “Yes, we do that.” He (sallAllaahu ‘alayhi wa sallam) said: “Then do not do it, unless one of you is reciting the beginning (chapter) of the Book.” Or he said: “The Faatihah (opening chapter) of the Book.” [Reported by Ahmad in his Musnad (18070) with an authentic chain of narration]

Something similar to this has been reported by ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) and in its chain of narration is Muhammad bin Ishaaq who narrated hadeeth explicitly which made his tadlees safe. It was reported by Ahmad in al-Musnad (22745).

The way to combine between this report, the hadeeth that was reported about people refraining from reciting behind the Imaam, the hadeeth: “Whoever has an Imaam, then his recitation serves as a recitation for him”, and the hadeeth: “When he recites, then remain silent” is to understand all of these texts to refer to the recitation of any surah apart from Al-Faatihah.

Then the author, may Allaah have mercy on him, goes on to provide a brief interpretation of (Surah) Al-Faatihah, saying:

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Bismillaah-ir-Rahmaan-ir-Raheem (In the Name of Allaah, the Most Merciful, Bestower of Mercy) is a request for blessing and assistance.

— the explanation —

What is meant by this is that a Muslim says Bismillaah seeking blessing from Allaah’s Name and seeking assistance in Allaah for his recitation. This applies also to anything for which he mentions Allaah’s Name prior to doing it. He is stating Allaah’s Name in order to seek blessing and assistance (by it).

He should recite the Bismillaah silently even though it is an ayah from the Qur’aan. Is it an ayah in every surah (chapter) or is it just an independent ayah used as a divider between surahs? And is it an ayah in Surah Al-Faatihah or is it not part of the surah at all? The scholars have many opinions on this. What indicates that it is part of the Qur’aan is that the Companions included it in the mus-haf and they didn’t include anything in there except for the Qur’aan. It is reported in the Sunan of Abu Dawood with an authentic chain (788) that Ibn ‘Abbaas said: “The Prophet (sallAllaahu ‘alayhi wa sallam) was not aware of the separation of a surah until Bismillaah-ir-Rahmaan-ir-Raheem was revealed to him.”

There is no disagreement amongst the scholars over the fact that the Bismillaah is part of an ayah within Surah An-Naml.

Surah Al-Faatihah consists of seven verses. Those scholars that believe that it is an ayah in Surah Al-Faatihah count the Bismillaah as being one of the seven verses. Those who believe that it is not part of Al-Faatihah make the seventh verse: “Not of those who earned Your wrath nor of those who went astray.”

From the proofs that are used to indicate that the Bismillaah is not an ayah from Al-Faatihah is the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement in the qudsee hadeeth: “I have divided the Prayer between Myself and My servant into two halves, and My servant will have what he asks for. So when the servant says: ‘Al-Hamdulillaahi Rabbil-‘Aalameen’, Allaah says: ‘My servant has praised Me…’” [Reported by Muslim from Abu Hurairah (radyAllaahu ‘anhu) (395)]

So he (sallAllaahu ‘alayhi wa sallam) did not mention the Bismillaah in it.

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Al-Hamdulillaah (All praise is for Allaah): Hamd means praise. The definite article (Al) before Hamd is for including all the commendable acts He does. As for the good things that one has no role in bringing about, such as beauty and so on, then praising that is called madah and not hamd.

— the explanation —

The servants’ praising of their Lord is worship and it falls under Tawheed-ul-Uloohiyyah, which is the Oneness of Allaah in His servants actions (i.e. worship). Allaah is the One deserving of praise and commendation for every blessing that the servants achieve regardless if one of the servants played a part in it or not. This is since all of the credit in that matter belongs to Allaah, as He says: “And whatever blessings you have, it is from Allaah.”[Surah An-Nahl: 53]

In his advice to Ibn ‘Abbaas (radyAllaahu ‘anhu), the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And know that if the entire ummah were to gather together to bring you some benefit, they would not be able to benefit you except with something that Allaah has already decreed for you.”

So therefore all commendable acts in reality belong to Allaah. So He alone is the One who deserves praise in every circumstance. And as for the servants, whatever good things they do out of their own free will and choice, such as nobility, kindness and doing good deeds, then they should be praised and lauded for that. And whatever good that is in them, which they played no part in producing, such as beauty and good appearance, then they should be commended for it but not praised.

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Rabb-il-‘Aalameen (Lord of all that is created): Rabb means the One who is worshipped, the Creator, the Sustainer, the King, the One who administers and brings up all of the creation through His favors. With regard toAalameen, everything that is apart from Allaah then that is considered Aalam. He is the Lord of everyone and everything.

— the explanation —

This consists of Oneness of Allaah in His Lordship, Names and Attributes since Tawheed ar-Ruboobiyyah means the Oneness of Allaah in His Actions. So He is One in His creating, sustaining, giving of life, and causing of death. He has no partners in His Lordship nor does He have any partner in His Worship. To Allaah belong the most perfect of Names and Attributes. Two of Allaah’s names have been mentioned in this ayah: “All praise is for Allaah, Lord of all that is created.” They are Allaah and Ar-Rabb. In another ayah, Allaah says: “Salaam – a word from the Lord (Rabb), Most Merciful.” [Surah YaaSeen: 58]

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Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for all of the created beings. Ar-Raheem (The Bestower of Mercy): means He gives a specified mercy for just the believers. The proof for this is Allaah’s statement: “And He is ever an All-Bestower of mercy to the believers.” [Surah Al-Ahzaab: 43]

— the explanation —

Ar-Rahmaan and Ar-Raheem are two of Allaah’s names that indicate one of His Attributes, which is mercy. All of Allaah’s names are derivatives that indicate meanings, which are attributes. So an attribute from among His many Attributes can be extracted from every one of Allaah’s Names.

The name Ar-Rahmaan is more general than Ar-Raheem and it cannot be applied to anyone except for Allaah. So it can’t be said to someone that he is Rahmaan. But as for Raheem, it can be applied to Allaah as well as others. Allaah said about His Prophet (sallAllaahu ‘alayhi wa sallam): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you. For the believers, he is full of pity, kind and merciful (raheem).” [Surah At-Tawbah: 128]

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Maaliki-Yawm-id-Deen (Master of the Day of Judgement): refers to the Day of Reward, Recompense and Accountability, the Day when everyone will be compensated for his deeds – if they are good, then there will be good (for him) and if they are evil, then there will be evil (for him). The proof for this is Allaah’s statement: “And what will make you know what the Day of Recompense is? Again, what will make you know what the Day of Recompense is? (It will be) The Day when no person shall have power (to do anything) for another, and the decision that Day will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]

There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd person is the one who subjects himself and works for what comes after death. And the feeble person is the one who allows his soul to follow its vain desires, while aspiring for Allaah to grant his ambitions.”

— the explanation —

Allaah is the Owner of everything. He is the Owner of the worldly life and the Hereafter. Allaah has only particularized the Day of Recompense here as Him being the Owner of it because it is the day in which all of the created beings will submit themselves to the Lord of all that exists. This is contrary to the worldly life for there can be found in it those who are insolent and haughty and who say such things as “I am your lord, most high” and“I didn’t know you had a god besides me!”

The hadeeth mentioned by the author was reported by At-Tirmidhee (2459) and its chain of narration contains Abu Bakr bin Abee Maryam who is weak.

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“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone except You. This is a covenant between the servant and his Lord that he will not worship anyone besides Him.

Wa Iyyaaka Nasta’een (And in You alone do we seek assistance): This is a covenant between the servant and his Lord that he will not seek the assistance of anyone besides Allaah.

— the explanation —

Allaah says: “And I did not create the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]

When you place the object of the verb (You alone) before the verb (we worship) in issues of worship and seeking assistance, this indicates a limitation and particularization. So you are limiting the worship to only Allaah and particularizing Him alone by it. So no one is worshipped except Allaah and no one’s assistance is sought except for Allaah’s.

Therefore, a servant (of Allaah) does not ask assistance from the angels or the jinn or anyone absent. But as for him asking assistance from a person that is present and who is able to assist him and help him achieve the benefit or repel the harm, this is permissible and not forbidden.

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Ihdinaas-Siraat-al-Mustaqeem (Guide us to the Straight Path) means direct us, show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also believed that it refers to the Messenger and likewise that it refers to the Qur’aan. All of these meanings are true. What is meant by Mustaqeem (Straight) is that which has no deviations in it.

— the explanation —

The people’s need for being guided to the Straight Path is greater than all of their other needs. And their requirement of it is above any other requirement they may have. Their need for it is greater than their need for food and drink since food and drink are only means for them to continue remaining in this worldly life. But as for their being guided to the Straight Path, then it is a cause for their success and happiness in both this worldly life and the Hereafter.

Asking to be guided to the Straight Path consists of requesting Allaah to direct and show you to the path of truth and guidance. It also entails asking Him to grant you the ability follow this Straight Path. When a servant asks his Lord in every rak’ah (unit) of the prayer to guide him to the Straight Path, this entails asking Him to keep him firm upon whatever he achieves from guidance. It also entails asking for an increased and additional guidance, as Allaah says: “And as for those who are guided, He increases them in guidance and gives to them their Taqwaa (dutifulness).” [Surah Muhammad: 17]

There is no contradiction between interpreting “Guide us” to mean “show us, “direct us” or “keep us firm” nor with interpreting the “Straight Path” to mean “Islaam”, “the Messenger” or “the Qur’aan because that is only a difference of diversity and not a difference of contrast. This is why the author went on to say: “All of these meanings are true.” The interpretations of the Salaf are for the most part like this. Either their interpretation is by way of words that are close in meaning, which are all true and don’t contradict each other, as is the case here, or it is by way of example, which is done by interpreting a general word to mean some of the parts that fall under it, such as Allaah’s saying: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good.” [Surah Al-Baqarah: 201]

There is no contradiction in interpreting the “good” of this world to mean a righteous wife or a righteous child or pure wealth. This falls under interpreting by way of example.

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Siraat-aladheena An’amta ‘alayhim (The Path of those You bestowed Your Favor on): meaning the way of those who have received your Bounty. The proof for this is Allaah’s saying: “And whoever obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Favor, such as the prophets, the first to believe (in the prophets), the martyrs and the righteous. And how excellent these companions are!” [Surah An-Nisaa: 69]

Ghayr-il-Maghdoobi ‘alayhim (Not those who earned Your Anger): They are the Jews since they have knowledge but do not act on it. You are asking Allaah to protect you from their way.

Wa laad-Daalleen {Nor of those who went astray): This refers to the Christians, who worship Allaah based on ignorance and misguidance. You are asking Allaah to protect you from their way. The proof for those who went astray is Allaah’s saying: “Say: Shall we inform you of the greatest losers with respect to their deeds? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds.” [Surah Al-Kahf: 103-105]

And there is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “You will indeed follow the ways of those who came before you, in exactly the same manner, to the point that if they were to enter the hole of a lizard, you would also enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He said: “Who else?” Al-Bukhaaree and Muslim reported it.

And the second hadeeth is: “The Jews split up into seventy-one sects and the Christians split up into seventy-two sects. And this ummah (of Muslims) will split up into seventy-three sects. All of them will be in the Hellfire except for one.” They said: “Who are they O Messenger of Allaah?” He said: “Those who are upon the same way that I and my Companions are upon.” 

— the explanation —

The Straight Path that a Muslim asks his Lord to guide him to is the path of those whom Allaah bestowed His Grace upon, such as the prophets, the siddeeqoon (first true believers), the martyrs and the righteous people, as Allaah says: “And verily, this is my Straight Path, so follow it. And do not follow the other paths, for they will separate you away from His path. This He has ordained for you so that you may become dutiful (Muttaqoon).” [Surah Al-An’aam: 153]

He asks Allaah in every one of the rak’aat (units) of his prayer to direct him to the path of truth and guidance and to protect him from the path of those who are astray and in error, such as the Jews and Christians.

The hadeeth: “You will indeed follow the ways of those who came before you…” was reported by Al-Bukhaaree (7320) and Muslim (2669) from Abu Sa’eed. Its first part is found in Saheeh Al-Bukhaaree with the wording: “You will indeed follow the ways of those who came before you hand-span by hand-span and forearm by forearm…” and in Saheeh Muslim with the wording: “You will indeed follow the ways of those who came before you inch by inch and cubit by cubit.”

The hadeeth about the splitting of the ummah has been reported by a group of the Prophet’s Companions. For the referencing of this hadeeth, see the comments to hadeeth no. 16937 in the Musnad of Imaam Ahmad. Also seeSilsilat-ul-Ahaadeeth as-Saheehah of Al-Albaanee (203-204) who quoted its authenticity on Ibn Taimiyyah, Ash-Shaatibee and Al-‘Iraaqee.

What is meant by the word “ummah” in this hadeeth is the ummah (nation of people) that have responded to the Call. These seventy-three sects are Muslims. The “Saved Sect” are those who are upon what the Prophet and his Companions were upon. Seventy-two of the sects are under the threat of being placed in the Hellfire due to their deviating from the path of truth. Their affair is up to Allaah – if He wishes, He will punish them and if He wishes, He will pardon them.

As for the ummah (nation of people) that requires the Call, they consist of every human being and Jinn from the time of the Prophet’s advent to the establishment of the Hour. Those who fall in this category are the Jews, the Christians and all of the other religions of disbelief. This is based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “By the One in whose Hand is the soul of Muhammad, no one from this ummah (nation of people) hears about me, whether he is a Jew or a Christian, then dies without believing in what I was sent with, except that he will be from the inhabitants of the Hellfire.” [Reported by Muslim (386) from Abu Hurairah; Also see the Fataawaa of Shaikh-ul-Islaam (7/218) and Fataawaa al-Lajnat-ud-Daa’imah (2/157)]

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Published on: June 11, 2007