Scholars Biographies: Shaykh ‘Abdus-Salam Bin Barjas Ali ‘Abdil-Karim

Shaykh ‘Abdus-Salam Bin Barjas Ali ‘Abdil-Karim (rahimahullaah)
Written by Haanee bin Saalim Al-Husaynee Al-Haarithee
Producer: Al-Ibaanah.com

This biography was written by Haanee bin Saalim Al-Husaynee Al-Haarithee in Jeddah and was distributed in the Saudi newspaper “al-Jazeerah”

Ahlus-Sunnah wal-Jamaa’ah were shocked when the news reached them about the death of the noble shaikh, Dr. ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil- Kareem (born 1387h) who had died on a Saturday night on 3/12/1425H in a terrible car accident while on his way from Ahsaa to Riyadh.

Shaikh ‘Abdus-Salaam was well known to the scholars and shuyookh of this blessed country (i.e. Saudi Arabia). The proof for this was the large amount of scholars and teachers that attended his funeral prayer. And I indeed heard some of the people of knowledge and virtue say about him: “The level of knowledge of Shaikh ‘Abdus-Salaam surpassed his age.” [1]

And it was also said about him: “Had he lived long, he would have been an ayah (proof/sign).” And I have seen a large amount of scholars and students of knowledge affected by his loss. This was since he was a defender of the Sunnah, safeguarding it with his life, pen and wealth.

Allaah blessed me by allowing me to be close to the Shaikh for a period of time, which is considered short in comparison to the number of close friends and loved ones he had. During my closeness to him, whenever I would hear anything from him concerning his biography and personal information, I would write it down. So, after a while, I had collected several pieces of information about him. And every time I would gather with him, I would remind him about that, and he would say to me: “I am not one whose biography should be recorded. I am less (significant) than that.”

However, I now feel that it is the least of my duties to him that I bring out this biography even though it has deficiencies in it. So I say, while seeking assistance from Allaah:

His Name and Lineage:
He was Abu ‘Abdir-Rahmaan ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil- Kareem. He was born in Riyadh in 1387H as confirmed in his personal identity card. He was raised under the care of his parents and their home was a place of religiousness and righteousness. Ever since his youth, the Shaikh was intelligent, determined, diligent and hard-working.

His Early Studies:
He memorized the Qur’aan and began seeking knowledge at the age of 13. His teachers observed distinguishing and distinctive signs in him, thus giving him special attention and importance.

The Shaikh studied at the hands of a number of scholars in this blessed country, the likes of:

1. The Imaam and great scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz (D. 1420H), may Allaah have mercy on him, whom he accompanied for a period of time, attending a number of his lessons, particularly his classes on Buloogh-ul- Maraam of Ibn Hajr, Tafseer Ibn Katheer and other books.

2. And among them was the scholar of Fiqh and Usool, Muhammad bin Saalih bin ‘Uthaimeen (1421H), may Allaah have mercy on him. Shaikh ‘Abdus-Salaam traveled to him between the years 1401H and 1403H during the regular school breaks. He also maintained close contact with him when Shaikh Muhammad began his classes in Al-Masjid-ul-Haraam in Makkah in 1402H. He would also live with him before he accompanied the Shaikh and his family to Makkah. This also includes the other times he spent with him. He studied Kitaab at-Tawheed with him, as well as al-‘Aqeedah al-Waasitiyyah and some statements from Zaad al- Mustaqni’ on Fiqh, al-Ajroomiyyah on Grammar, Shaikh Muhammad’s abridgement of al-Qawaa’id of Ibn Rajab and almost half of Saheeh Al-Bukhaaree. Shaikh Muhammad would have great respect and esteem for Shaikh ‘Abdus- Salaam. I even saw this for myself.

3. He also kept close company with Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Ibn Jibreen, whom he accompanied for a period of four years in which he read and studied the book at-Tawheed of Ibn Khuzaimah under him, as well as an- Nooniyyah of Ibn Al-Qayyim along with its explanation by Ibn ‘Eesaa. Shaikh ‘Abdus-Salaam memorized almost one thousand lines from it. He also studied Zaad al-Mustaqni’ along with (its explanation) Ar-Rawd al-Murabbi’ and Ma’aarijul- Qabool of Shaikh Haafidh Al-Hakamee. Shaikh ‘Abdus-Salaam benefited immensely from Shaikh Ibn Jibreen.

4. Also amongst his teachers was the great scholar and Muhaddith, ‘Abdullaah bin Muhammad Ad-Duwaish (D. 1409H). He studied the Alfiyyah of Al-‘Iraaqee and a portion of Sunan Abee Dawood under him during his scheduled school breaks in Buraidah.

5. He also studied under Shaikh Saalih bin ‘Abdir-Rahmaan Al-Atram in the College of Sharee’ah of the Imaam Muhammad bin Sa’ood University. He studied the notes on ar-Rawd by Ibn Qaasim and attended his lessons in the masjid.

6. His teachers also include Fahd Al-Humain, may Allaah preserve him, under whom he studied Tawheed and Fiqh.

7. He also studied under Shaikh ‘Abdullaah bin Qu’ood whom he read Fat’h-ul- Majeed with.

8. Also amongst his teachers was the scholar of Fiqh and Usool, ‘Abdullaah bin ‘Abdir-Rahmaan bin Ghudayaan whom he studied under while in the higher institute of judicial education.

9. Amongst them was Saalih bin Ibraaheem Al-Baleehee (D. 1410H). He attended his classes on Zaad al-Mustaqni’ along with his notes to it, which is called as-Salsabeel fee Ma’rifat-id-Daleel.

10. Amongst them also was the Shaikh, Dr. ‘Abdul-Kareem Al-Khudair under whom he studied Nayl-ul-Awtaar of Ash-Shawkaanee and the Alfiyyah of Al- ‘Iraaqee on Hadeeth Terminology.

11. His teachers also include A. D. ‘Abdul-Muhsin bin Muhammad Al-Muneef under whom he studied ar-Rahbiyyah on the Laws of Inheritance while in Makkah in 1405H during Ramadaan.

His Positions and Advanced Studies:

These are just some of the teachers the Shaikh studied under with the determination of the people of knowledge. As for his organized studies, the Shaikh acquired his education in the city of Riyadh. There, he began his primary level studies. Then he joined an educational institute under the auspices of the Imaam Muhammad bin Su’ood University. After that, he moved on to the College of Sharee’ah at the same university and graduated from it in 1410H. Upon his graduation, he was appointed as a teacher in the educational institute in Qaway’iyyah, which is located about 170 kilometers west of Riyadh on the road to Makkah.

He then aspired to continue his education with higher studies, so he joined the higher institute for judicial education and completed his Masters there. The title of his Master’s thesis was “at-Tawtheeq bil-‘Uqood fil-Fiqh-il-Islaamee.”

He was then appointed a judge in the Ministry of Justice, but he asked to be excused from this position. He was finally granted his request after much hard struggle. He was then nominated to work in the bureau of complaints and injustices in the city of Jeddah. However, he only stayed in that position for one week. He then abandoned the bureau out of dislike for it and looking to absolve himself from it. He returned to Riyadh as a lecturer for the higher institute of judicial education. And he obtained his Doctorate’s degree in 1422H due to his verification of the book “al-Fawaa’id-ul-Muntakhabaat Sharh Akhsar-ul- Mukhtasaraat” of ‘Uthmaan bin Jaami’ (D. 1240H) in conjunction with others. The person that supervised him in this project was the current head Muftee of Saudi Arabia, Shaikh ‘Abdul-‘Azeez Aali Shaikh.

After this, he was appointed an assistant professor, a position he held up until his death, may Allaah have mercy on him.

His Manners:

He was profound in his good manners and humbleness, and he was known for his gentleness, amiability and cheerfulness with his parents, teachers, family members and colleagues. Everyone that associated with him knew him to be this way. This is why there were so many people that were affected and griefstricken upon hearing news of his death. We ask Allaah to unite us with him in His honourable abode. [2]

Shaikh ‘Abdus-Salaam was also an excellent poet. His poetic verses were of the highest quality and at the uppermost level of precision. He has recorded poetic talks. His poetry shows his naturalness at this talent and that he had no need for writing it down (i.e. he would make poetry off the top of his head). He would use poetry in his regular conversations and it would be limited to his friends and loved ones. If we were to try to collect all these poems, they would fit into a moderatesized volume – may Allaah assist the one who compiles it.

His Books and Writings:

Shaikh ‘Abdus-Salaam possessed a fluent writing style and used elegant expressions. He has authored numerous books which have spread far and wide, going to the east and the west, and producing much benefit. He wrote his first book before reaching eighteen years of age. His books are valuable and of great benefit. I will now mention those books he wrote, which I am aware of, including both those that are printed and those that are not:

1. Al-Qawl-ul-Mubeen fee Hukm-il-Istihzaa bil-Mu’mineen (The Clear Statement on the Ruling of Mocking the Believers) – printed in a concise treatise.
2. Eeqaaf-un-Nabeel ‘alaa Hukm-it-Tamtheel (Alerting the Noble Person on the Ruling of Plays) – published in an average-sized paperback. [3]
3. At-Tamannee (Hope) – published.
4. ‘Awaa’iq-ut-Talab (Obstacles in the Path of Seeking Knowledge) – published.
5. Al-I’laam bi-Ba’adi Ahkaam-is-Salaam (A Notification of Some of the Rulings on Greeting with Salaam) – published as a small treatise.
6. Al-Hujaj-ul-Qawiyyah ‘alaa annaa Wasaa’il ad-Da’wah Tawqeefiyyah (Sound Proofs that the Means of Da’wah are Based on Revelation) – published as a shortsized paperback.
7. Daroorat-ul-Ihtimaam bis-Sunan (The Need for Giving Importance to the Aspects of the Sunnah) – published as a small paperback treatise.
8. Al-Abyaat al-Adabiyyah al-Haasirah (Confined Poetic Verses on Ethics) –published twice.
9. Al-Abyaat-ul-‘Ilmiyyah al-Haasirah – The Shaikh mentioned it in his introduction to his afore-mentioned book, stating that he has yet to finish it. I asked him five months before his death about it, and he told me it was still not complete. If it were to be completed it would indeed be something amazing. The Shaikh let me review two sections from it. If it were to be printed in the manner that the Shaikh left it, it would still be very beneficial.
10. Al-Mu’taqid-us-Saheeh Al-Waajib ‘alaa Kulli Muslim I’tiqaadu (The Correct Creed that Every Muslim must Believe in) – Originally, this treatise was a lecture that the Shaikh gave in the Central Mosque. Shaikh ‘Abdul-‘Azeez bin Baaz commented on this talk and praised Shaikh ‘Abdus-Salaam, may Allaah have mercy on both of them. One of the noble mashaayikh suggested to the Shaikh to print the book, so he did so. It was published several times and much benefit came from it.
11. Ibtaal Nisbat-ud-Deewaan al-Mansoob Li-Shaikh-il-Islaam Ibn Taimiyyah (The Falsehood of Ascribing ad-Deewaan to Ibn Taimiyyah) – published in a small paperback.
12. Majmoo’ Shi’r Shaikh-il-Islaam Ibn Taimiyyah (A Compilation of Poems from Ibn Taimiyyah) – published as an appendix in the afore-mentioned book.
13. Mu’aamalat-ul-Hukaam fee Daw’-il-Kitaab was-Sunnah (Interacting with the Rulers in Light of the Qur’aan and Sunnah) – This book was printed several times. Much benefit came from it. It is a book that is unique in its subject.
14. Al-Amr bi-Luzoom Jamaa’at-il-Muslimeen wa Imaamihim wat-Tahdheer min Mufaaraqatihim (The Obligation of Sticking to the Unified Body of Muslims and their Imaam and a Warning on Splitting from them) – The source for this book is a chapter in the afore-mentioned book. One of the mashaayikh close to him advised him to publish it separately due to its importance.
15. Bayaan al-Mashroo’ wal-Mamnoo’ min at-Tawassul (A Clarification of the Legislated and Prohibited Forms of Tawassul) – published.
16. At-Tawtheeq bil-‘Uqood fil-Fiqh-il-Islaamee (Authenticating Contracts according to Islamic Jurisprudence) – This was a scholastic research which the Shaikh presented in order to receive his Master’s Degree in the higher institute for judicial education. It has not been published.
17. Qat’-ul-Miraa fee Hukm-id-Dukhool ‘alaal-Umaraa (Removing Arguments on the Ruling of Entering in the Presence of Rulers) – The Shaikh wrote this book at the request of one of the noble mashaayikh. It has been published in a small volume.
18. Al-Ahaadeeth an-Nabawiyyah fee Dhamm-il-‘Unsuriyyah al-Jaahiliyyah (The Prophetic Ahaadeeth on the Censure of the Nationalism of the Days of Ignorance) – This was published in a medium-sized booklet.
19. Al-Khiyaanah: Dhammuhaa wa Dhikru Ahkaamihaa (Deception: Its Disapproval and a Discussion on its Rulings) – This book has been formatted and is ready for printing. The Shaikh told me this about four months before his death.
20. Mashroo’iyyah Hibbat-ith-Thawaab (The Legality of Presenting Rewards) – It is formatted and ready for print.
21. Al-Muhaadaraat fid-Da’wah wad-Du’aat (Lectures on the Call and the Callers) – The book consists of nearly thirteen lectures the Shaikh delivered, which I took the task of transcribing along with a brother, Mansoor bin Mubaarak As-Safaree. The Shaikh then reviewed it and made corrections to it. It was then formatted and is now ready for publication.
22. Sharh Al-Muharrir fil-Hadeeth li-Ibn ‘Abdil-Haadee (D. 744H) – The Shaikh devoted a lot of time to this book, loved it and had a strong desire to complete its explanation. However, Allaah willed that he not complete it. He was only able to finish the chapter on Purification and most of the chapter on Prayer.
23. Tadween-ul-‘Aqeedah As-Salafiyyah: Juhood A’immat-il-Islaam fee Nashr-il- ‘Aqeedat-il-Islaamiyyah (The Recording of the Salafee Creed: The Efforts of the Muslim Imaams in Spreading the Islamic Creed) – It is a wonderful book containing lots of benefit. It consists of a list of the books of the Salaf on Creed along with brief biographies for each of their authors. The Shaikh originally intended to make the book two volumes, the first one consisting of books from the first century to the end of the seventh century, and the second one from the beginning of the eighth century to modern times. The Shaikh completed the first volume. As for the second volume, he did not begin writing it, according to my limited knowledge. The first volume is formatted and ready for publication. I have a photocopy of it in my library.
24. A book on Fiqh – The Shaikh would mention it often and he said he was revising it and examining it in depth. I don’t know how much he cut off from it.
25. Taraajim Li-Ba’ad-il-‘Ulamaa (Biographies of Some of the Scholars) – I do not have any information on this book other than that the noble Shaikh, ‘Abdul- Kareem bin Muhammad Al-Muneef mentioned it to me and told me that Shaikh ‘Abdus-Salaam told him about it.
26. Bayaan Mashroo’iyyat-id-Du’aa ‘alaal-Kaafireen bil-‘Umoom (A Clarification on the Legality of Supplicating against the Disbelievers in General) – This is a small booklet on this subject printed in eight pages and widespread.
27. Darb-ul-Mar’ah baina Hukm-ish-Shara’ wa Waaqi’-in-Naas (Hitting Women between its Legal Ruling and the Actions of People). There may be other books that I am not aware of. [4]

The Shaikh has also written numerous articles which have been distributed in newspapers and magazines.

His Verifications:

The Shaikh also gave special importance and time to verifying, spreading and working hard to distribute the books of the scholars of Najd. He deserves credit, after that of Allaah, for reprinting the book: “Majmoo’-ur-Rasaa’il wal-Masaa’il An- Najdiyyah.” This book was originally published in 1346H. He, may Allaah have mercy on him, also took on the task of verifying many of the treatises that were published in two volumes, the first with the title “Silsilat Rasaa’il wa Kutub ‘Ulamaa Najd-il-A’laam”, and the second with the title “Min Rasaa’il ‘Ulamaa Najd Al-Fiqhiyyah.”

They are as follows:
1. Dahd Shubuhaat ‘alaat-Tawheed of Shaikh ‘Abdullaah Abaa Butayn
2. Al-Fawaa’id-ul-‘Udhaab of Shaikh Hamad bin Mu’amar
3. Ar-Radd ‘alaal-Qubooriyeen of Shaikh Hamad bin Mu’amar
4. Ad-Diyaa-ush-Shaariq of Shaikh Sulaymaan bin Sahmaan
5. Su’aal wa Jawaab fee Ahamm-il-Muhimmaat of Shaikh ‘Abdur-Rahmaan bin Sa’dee
6. Tuhfat-ut-Taalib wal-Jalees of Shaikh ‘Abdul-Lateef Aali Shaikh
7. As-Sawaa’iq-ul-Mursalah ash-Shihaabiyyah of Shaikh Sulaymaan bin Sahmaan
8. Ar-Radd ‘alaa Shubuhaat Al-Musta’iyeeneen bi-Ghairillaah of Shaikh Ahmad bin ‘Eesaa
9. Kashf-ush-Shubhatain of Shaikh Sulaymaan bin Sahmaan
10. Iqaamat-ul-Hujjah wad-Daleel of Shaikh Sulaymaan bin Sahmaan
11. Shifaa-us-Sudoor fir-Radd ‘alaal-Jawaab-il-Mashkoor of Shaikh Muhammad bin Ibraaheem
12. Ar-Radd ‘alaa Jareedat-il-Qiblah of Shaikh Sulaymaan bin Sahmaan
13. At-Tuhfat-ul-Madaniyyah fil-‘Aqeedat-is-Salafiyyah of Shaikh Hamad bin Mu’amar
14. Usool wa Dawaabit fit-Takfeer of Shaikh ‘Abdul-Lateef Aali Shaikh
15. Naseehah Muhimmah fee Thalaatha Qadaayaa of several scholars
16. Minhaaj Ahlul-Haqqi wal-Ittibaa’ of Shaikh Sulaymaan bin Sahmaan
17. Ar-Rasaa’il-ul-Hisaan of Shaikh ‘Abdullaah bin Humaid
18. Naseehah fit-Tahdheer min al-Madaaris al-Ajnabiyyah of Shaikh ‘Abdur- Rahmaan bin Sa’dee
19. At-Ta’sees wat-Taqdees fee Kashf Talbees Duwaad bin Jarjees of Shaikh ‘Abdullaah Abaa Butayn
20. Al-Jahr bidh-Dhikr ba’adas-Salaat of Shaikh Sulaymaan bin Sahmaan
21. Munaasaht-ul-Imaam Wahb bin Munabbih of Shaikh Sulaymaan bin Sahmaan
22. Al-Fawaa’id-ul-Muntakhibaat fee Sharh Akhsar al-Mukhtasaraat of Ibn Jaami’ An-Najdee – The Shaikh verified this book and presented it to the advanced judicial institute to obtain his Doctorate’s Degree in Comparative Fiqh. He verified the book from its beginning to the end of the chapter on gifts. The person in charge of supervising this treatise was the current Muftee, Shaikh ‘Abdul-‘Azeez Aali Shaikh, may Allaah prolong his life.

There are other books that the Shaikh verified but which have not been printed yet.

Shaikh ‘Abdus-Salaam was eager to spread the books of knowledge in general and the books of the scholars of the Salafee Da’wah in particular. He would at times make photocopies of manuscripts or strive to obtain them for those who would take on the task of verifying them. More than thirty books and treatises were counted in which the verifiers mentioned that they used some of the manuscript copies that were found in the Shaikh’s library for their verifications.

There are many other stories and reports which are hard to confine here. May Allaah facilitate their compilation and arrangement.

Footnotes:

[1] Translator’s Note: This means he had more knowledge than was typical for his young age.
[2] Translator’s Note: It is important to note that the Shaikh also was diligent and active in the field of Da’wah as he would travel throughout Saudi Arabia to participate in conferences and seminars. This also includes his trips to the United Kingdom in which he delivered several lectures and lessons for the benefit of the Muslims there.
[3] Translator’s Note: In his introduction to this treatise, Shaikh Saalih Al-Fawzaan said: “I have reviewed the valuable book written by Shaikh ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil-Kareem with the title ‘Eeqaaf-un-Nabeel ‘alaa Hukm-it-Tamtheel’, which consists of evidences for the prohibition of such an act. In it, he mentions the arguments used by those who allow it, so I found it, all praise be to Allaah, to be a valuable treatise, comprehensive in its subject. It will solve a current problem that has affected many scholars and teachers. Shaikh ‘Abdus-Salaam, may Allaah reward him, has clarified the truth in it, leaving no room for doubt concerning the prohibition of plays.” Shaikh Rabee’ Al-Madkhalee said: “I reviewed this valuable knowledge-based research, which was actively put together by the noble youth, the one with enthusiasm for the Religion, Shaikh ‘Abdus-Salaam bin Barjas.”
[4] Translator’s Note: This does not include the many lectures he gave which were later transcribed and published as booklets.

Related Links:

The Correct Creed – Based upon the book of Shaykh al Burjiss – Dr.Saleh as Saleh (rahimahullaah)
To learn more about him, you can listen to The Correct Creed – Introduction

The Correct Creed Regarding the Position Towards People in Authority – Dr. Saleh As-Saleh [Audio|En]

Allah, the Exalted, says:

“O you who believe! Obey Allah and obey the Messenger (Muhammad (sallallaahu ’alayhi wa sallam)), and those of you (Muslims) who are in authority.” (4:59)

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said,

“It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.”

[Al-Bukhari and Muslim].

Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said,

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance.”

[Muslim].

[Alternative Download Link]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links:

The Correct Creed Regarding the Family of the Prophet (Ahlul Bayt) – Dr. Saleh As-Saleh [Audio|En]

Ibn `Umar (May Allah be pleased with them) reported: Abu Bakr (May Allah be pleased with him) said: “Show reverence to Messenger of Allah (sallallaahu ’alayhi wa sallam) by honouring the members of his family.” [Al-Bukhari].

Yazid bin Haiyan reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him,Zaid, you acquired great merits, you saw Messenger of Allah (sallallaahu ’alayhi wa sallam), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (sallallaahu ’alayhi wa sallam)?” Zaid said, “By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (sallallaahu ’alayhi wa sallam), so accept what I narrate to you, do not compel me to narrate what I fail to narrate”. He then said, “One day Messenger of Allah (sallallaahu ’alayhi wa sallam) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, `Amma Ba`du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah’s Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us to hold fast) to the Book of Allah and then said, `The second is the members of my household, I remind you (to be kind) to the members of my family. I remind you (to be kind) to the members of my family. Husain said to Zaid, “Who are the members of his household, O Zaid? Aren’t his wives the members of his family?” Thereupon Zaid said, “His wives are the members of his family. (But here) the members of his family are those for whom Zakat is forbidden”.  He asked, “Who are they?” Zaid said, “Ali and the offspring of `Ali, `Aqil and the offspring of `Aqil and the offspring of Ja`far and the offspring of `Abbas.” Husain asked, “For all of them the acceptance of Zakat is forbidden?” Zaid (May Allah be pleased with him) said, “Yes”.

[Sahih Muslim].

[Source for above hadiths: Riyad-us-saliheen Darussalam English Translation]

[Alternative Download Link]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Link

The Prophetic Household – Shaykh Safi ur-Rahmaan Mubarakfoori

A Glimpse into the Shee’ah – Shaikh Saalih Al-Fawzaan

Showing reverence to the Family of Allah’s Messenger – Riyad-us-Saliheen

 

The Obligation of Sticking to the Jamaa’ah – Proof from the Qur’aan – Shaikh ‘Abdus-Salaam Ibn Burjiss

There is a unanimous agreement amongst Ahl-us-Sunnah wal-Jamaa’ah that it is an obligation to stick to the Jamaa’ah [1] and that it is forbidden to break away from it, and that sticking to it is a virtue while separating oneself away from it is a vice.

Many evidences from the Qur’aan and the Sunnah, reaching the level of tawaatur, have been reported concerning this, and likewise there are many narrations from the Salaf with this regard. Allaah says:

“And hold onto the Rope of Allaah, all of you together, and be not divided…” [Surah Aali ‘Imraan: 103]

Ibn Abee Haatim [2] said: “My father narrated to me saying: ‘Amr Ibn ‘Alee As-Sairafee informed me, saying: ‘Abdu Rabbihi Ibn Baariq Al-Hanafee – and he praised him with good – narrated to me, saying: Simaak Ibn Al-Waleed Al-Hanafee narrated to me that he met Ibn ‘Abbaas in Madeenah and said:

‘What do you say about a ruler who governs us, yet oppresses and abuses us, shall we not prevent him?’

So Ibn ‘Abbaas said: ‘No, obey him, O Hanafee.’

And he said: ‘O Hanafee, the Jamaa’ah, the Jamaa’ah! Indeed, the nations that came before you were only destroyed because of their splitting up. Did you not hear Allaah say: ‘And hold onto the Rope of Allaah, all of you together, and be not divided…'”

Ibn ‘Atiyyah said in his Tafseer:[3]

“The expressions of the scholars of Tafseer have varied with regard to the meaning of this (part of the) ayah ‘The Rope of Allaah.’ So Ibn Mas’ood said:

‘The Rope of Allaah is the Jamaa’ah.’

Anas Ibn Maalik narrated that the Prophet (صلى الله عليه و سلم) said:

‘Indeed, the tribe of Israa’eel split up into seventy-one sects. And my ummah (nation) will split up into seventy-two sects – all of them will be in the Hellfire except one.’

So it was said to him: ‘O Messenger of Allaah (صلى الله عليه و سلم), which is this (saved) one?’

So he (صلى الله عليه و سلم) clenched his fist and said: ‘The Jamaa’ah.’

Then he recited the ayah: ‘And hold onto the Rope of Allaah, all of you together.’[4]

Ibn Mas’ood said in one of his khutbahs:

‘All of you together, adhere to obedience (of Allaah) and the Jamaa’ah, for indeed it is the Rope of Allaah that He has commanded us with.’

Qataadah said:

‘The Rope of Allaah that He commanded us to hold onto is the Qur’aan.’

As-Suddee said:

‘The Rope of Allaah refers to the Book of Allaah.’

Ibn Mas’ood and Ad-Dahhaak also said this. And other things have been said, all of which are similar to what has been mentioned.

The word jamee’an (all of you together) is connected to the command ‘Itasimoo (Hold onto), so the meaning becomes: ‘Be united upon your mutual holding of it (the Rope of Allaah).’

‘And be not divided’ refers to the kind of division that leads to not uniting for Jihaad and for protecting the Religion and the Word of Allaah. This is the dividing that comes from tribulations (fitan) and dividing in matters of Creed.” [End of Ibn ‘Atiyyah’s words, rahimahullaah]

I say that their differing on the tafseer of the part of the verse: “Rope of Allaah” is a differing indicating variety in meaning, not a contradiction in meaning, as has been indicated here by Ibn ‘Atiyyah, Ibn ‘Abdil-Barr and other muhaqqiqeen. And his interpreting it to be the Book of Allaah combines all of the mentioned statements (of the Salaf). [5]

Al-Qurtubee mentioned in his Tafseer[6] the opinion of those who say that the “Rope of Allaah” means the Qur’aan and the opinion of those who say it means the Jamaa’ah. Then he said: “The intended meanings are all close and similar for indeed Allaah commands unity and forbids division. This is since division is destruction while the Jamaa’ah is salvation.”

Shaikh-ul-Islaam Ibn Taimiyyah said:

“The ‘Rope of Allaah’ has been interpreted as Allaah’s Book (i.e. the Qur’aan), His Religion, Islaam, Sincerity, His Command, His covenant, Obedience to Him and as the Jamaa’ah. All of these sayings have been stated by the Companions and those who followed them in goodness until the Day of Judgement. And all of it is correct, for the Qur’aan commands towards the Religion of Islaam – and this is Allaah’s Command, His covenant and obedience to Him. And adhering to it jamee’an (in a unified group) can only be done with the Jamaa’ah. And the Religion of Islaam in reality is Sincerity to Allaah.” [7]

By this, it is understood that their sayings (i.e. of the Salaf) in their interpretation of “The Rope of Allaah” are not contradictory of one another but rather each saying compliments the other such that Allaah’s intended meaning becomes clear.

Ibn Jareer At-Tabaree reported in his Tafseer [8] that Qataadah said concerning the ayah:

“And do not be divided – and remember Allaah’s blessing on you.”

“Verily, Allaah hates that you be divided – and He forbade you from it. And He loves that you hear and obey and (stick to) the Jamaa’ah. So love for yourselves what Allaah loves for you – if you are able. And there is no might except by (the leave of) Allaah.”

Footnotes:

[1] Translator’s Note: The Jamaa’ah refers to a collective body of Muslims upon the truth or upon a true state of affairs.

[2] Tafseer Ibn Abee Haatim (2/455) and in its chain of narration is ‘Abd Rabbihi Ibn Baariq Al-Hanafee. Al-Haafidh Ibn Hajr said of him: “He is honest but made mistakes (in narration).”

[3] Al-Muharrar Al-Wajeez fee Tafseer Al-Kitaab-il-‘Azeez (3/182) [Printed by Al-Maghrib]

[4] Reported by Ibn Jareer in his Tafseer (4/32), Ibn Abee Haatim in his Tafseer (2/452-453) from the path of Yazeed Ar-Raqaashee on Anas and its chain is weak. This hadeeth has been reported from numerous paths on the authority of Anas and others. All of them add strength to one another, except that there is not found in any of their wordings mention of this ayah besides this present narration of Anas, according to what I am aware of.

[5] They are six statements which Ibn Al-Jawzee has mentioned in his Tafseer Zaad Al-Maseer (1/432) [Printed by Al-Maktab Al-Islaamee]

[6] Al-Jaami’ Li-Ahkaam-il-Qur’aan (4/159) [Printed by Dar Al-Kutub]

[7] Minhaaj As-Sunnah (5/134) [Printed by Jaam’iah Al-Imaam Muhammad Ibn Sa’ood Al-Islaamiyyah]

[8] Jaami’ Al-Bayaan ‘an Ta’weel Ayy-il-Qur’aan (4/32)

Source: Shayks’s book “Al-Amr Bi-Luzoom Jamaa’at-il-Muslimeen” (pg. 7-11)
Translator: isma’eel alarcon

Holding bad thoughts for the Muslim Leaders – Shaikh ‘Abdus-Salaam Ibn Burjiss

From his book Al-Amr Bi-Luzoom Al-Jamaa’ah wa Imaamihim (pg. 114-117)
Translator : isma’eel alarcon

Allaah says: “O you who believe! Avoid much suspicion. Verily, some (forms of) suspicion is sinful.” [Surah Al-Hujuraat: 12]

In the two Saheeh collections (of Al-Bukhaaree and Muslim), Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (صلى الله عليه و سلم) said: “Beware of suspicion, for indeed suspicion is the most false type of speech.”

Indeed, holding bad thoughts for the Muslim leaders in their administrative actions and the decisions that they make is truly a door to evil, which leads the one who engages in it to fall into matters forbidden in the Religion. And it’s harm can spread to the general masses of people.

So when the door to holding bad thoughts about the actions enforced by the Muslim leaders is opened and each person begins to express his thoughts about these actions, the people fall into the suspicion that is condemned in the Religion. And each person is brought into the talk of that which doesn’t concern him and liking the he said/she said (gossip) which is forbidden in the Religion. And those who have no say in matters or bear any position of responsibility (with respect to leadership) will begin to voice themselves. All of this has a harmful effect upon the people collectively, for it is one of the ways of the Devil in causing catastrophes and warranting rebellion against the leaders.

And whatever leads to an evil consequence must be prevented even if it is something that is allowed (mubaah). So how much more so when the thing that leads to it is forbidden (in itself) and when the thing being led to is the source of evil?

Shaikh Muhammad Ibn ‘Abdil-Lateef and Shaikh ‘Abdullaah Ibn ‘Abdil-‘Azeez Al-‘Anqaree said in a letter written [1] by them to the people during the time of the fitnah of the Ikhwaan against the king ‘Abdul ‘Azeez, may Allaah have mercy on him:

“From the things that the Devil causes to enter into some of the practicing Muslims is:

Accusing the Muslim scholars of flattering and kissing up (to the leaders), suspicious thoughts (about them), and not taking (knowledge) from them. This is all a cause for one’s being prevented from beneficial knowledge.

Another thing that the Devil puts into them is:

Holding bad thoughts for the leader and failing to obey him. Indeed, this is from the greatest types of sins and it is from the ways of the people of Jaahiliyyah, those who did not hold hearing and obeying (the leader) as being part of the Religion. Rather, each of one of them followed his own opinion.

The evidences from the Book and the Sunnah clearly demonstrate the obligation of hearing and obeying the (Muslim) leader in times of hardship and times of ease and in things that one likes and things that one hates. This is such that he (saws) said:

‘Hear and obey (the leader), even if he takes your money and whips your back.’

So it is forbidden to disobey him and oppose him in his authority, in his relations, in his agreements and in his treaties, for he is a representative of the Muslims and looking out for what is in their best interests. And his looking out for them is better than their looking out for their own selves. This is since through his leadership, the order of the Religion remains established and the unity of the Muslims remains in tact.

And this is especially the case since Allaah has blessed you with a leader whose authority is that of religious authority. [2] And he has guided the masses of his subjects from the Muslims, especially the practicing ones amongst them, by being kind to them and building masaajid for them and sending out callers (du’aat) to them and overlooking their errors and acts of ignorance.

And this existing in the last portion of these times is from the greatest bounties that Allaah has bestowed to the people of this (Arab) peninsula.

So it is an obligation upon them to be thankful for this bounty and to consider it. And they should support him and be loyal to him inwardly and outwardly. So it is not permissible for anyone to betray him, nor to carry out some matter except with his permission.

And whoever betrays him with treason then he has strove to sow the seeds of dissension amongst the Muslims against him, and he has split away from the Jamaa’ah (main body of Muslims). The Prophet (saws) said:

‘Whoever disobeys the Ameer (leader) has disobeyed me. And whoever disobeys me has disobeyed Allaah.’

What is intended by the word Ameer in this hadeeth is the person whom Allaah has given authority over the affairs of the Muslims, and he is the greater Imaam.”

FOOTNOTES:

[1] Ad-Durur As-Saniyyah fee Al-Ajwibah An-Najdiyyah (9/127, 133, 135)

[2] He is referring to the rule of the king (of Saudi Arabia) ‘Abdul-‘Azeez Ibn ‘Abdir-Rahmaan, may Allaah have mercy on him.

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Book of Shaykh ‘Abdus Salaam bin Burjis rahimahullaah

The Correct Creed – Abdus Salaam Burjis – 01- Introduction – Saleh-As-Saleh
The Correct Creed – Abdus Salaam Burjis – 02- Lordship-Divinity – Saleh-As-Saleh
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The Advice of Imam Wahab ibn Munabih To a Man Affected by the Thought of the Khawarij

By Imam Wahab ibn Munabih
Researched By Shaykh ‘Abdus Salaam bin Burjis Aal‘AbdulKareem May Allaah have mercy upon him. Translated by Abbas Abu Yahya

Contents:

  • Introduction
  • The Biography of the Imam Wahab ibn Munabih
  • Advice to the Khawarij

Introduction

All praise belongs to Allaah, may the peace and prayers of Allaah be upon the Messenger of Allaah, his Family, his Companions and all those who follow his way.

To Proceed:

Indeed the Khawarij are an evil people, inviters to Fitnah and a flag of separation. The affairs of the Muslims have never been in order and together except that the task of the Khawarij has been to tear this order apart and corrupt what has been rectified.

The presence of the Khawarij has been continuous since they first appeared. There has never been a period of time that has seen their absence until such time as the last of the Khawarij will rebel along with the Dajjal.

There are many recurring ahadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- warning against them and clarifying their characteristics and Allaah’s ruling regarding them. This is why the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – fought against them, as did the rulers who came after them, throughout all periods of Islamic history.

Even Ameer ul-Mumineen ‘Uthmaan bin Affan was not saved from their attacks and evil plots, neither was Ameer ul-Mumineen ‘Alee bin Abee Taalib nor was Ameer ul-Mumineen Muawiyyah bin Abee Sufyaan – RadhiAllaahu anhum ajmaeen. The Khalifah Umar bin Abdul Azeez -Rahimullaah- was not saved from them, they rebelled against him…… so in reality they are the enemies of the people of Islaam and they are not pleased with any one of the Muslims ruling, no matter how good he is.

Even the Messenger of Allaah – sallAllaahu alayhi wa sallam –was not saved from their attacks, to the extent that their leader Dhul-Khawaysira said to him: ‘Be just O Muhammad’ whereby he attacked the character of Allaah’s Messenger – sallAllaahu alayhi wa sallam.

The Khawarij in every time and place have a similarity in resemblance, so their hearts, their tongues and their actions are similar.

This booklet, which I have extracted from the biography of the Imaam Wahab ibn Munabih -Rahimullaah, clearly explains their description as, in that time, the Khawarij exhibited the issues for which they have become well-known:

a) Their view of the impermissibility of paying Zakat to the rulers of the Muslims; this was due to their declaration of Takfeer on the Muslim ruler and their claim that the Muslim rulers did not spend the Zakat in its proper place.

 

b) Their not seeking forgiveness for the one who does not hold their views because they hold such a person to be a disbeliever in Allaah The Great.

So those affected by these false claims were those who had little knowledge such that they were deceived by the Zuhud (abstention from loving worldly things), worship and severity in Deen of the Khawarij.

From amongst those affected by the Khawarij was an elderly and wealthy man from the people of Yemen, but when Allaah Ta’ala intended good for him, He led him to the Imaam Wahab ibn Munabih –Rahimullaah. Imaam Wahab informed this man of their condition and warned him about their corrupt ideas and their danger to a man’s religious and worldly affairs. He did all this in a clear way, supported by evidences, which are easily understood by those of sound comprehension.

If you reflect upon what the Khawarij used to propagate during that period and also at this time, the saying of Allaah Ta’ala springs to mind:

تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ

<< Their hearts are alike; We have indeed made plain the signs for people who believe with certainty>> [al-Baqarah:118]

The Biography of the Imam Wahab ibn Munabih

He is: Wahab ibn Munabih bin Kaamil bin Seej bin Dhi Kibaar Abu Abdullaah al-Yamaani as-Sanaani. His father came to Yemen from Khurasaan from Haraat.

Wahab was born in the year 34 A.H. during the Khilafah of ‘Uthmaan bin ‘Affaan – radiAllaahu anhu.

Wahab narrated on the authority of a group of the Companions, including Anas bin Maalik, Jaabir bin Abdullaah, Abdullaah bin ‘Abbas, Abdullaah ibn Umar, Abu Huraira and Abu Sa’eed al-Khudri.

He also narrated on the authority of: Tawoos bin Kaysaan, ‘Amroo bin Dinaar, ‘Amroo bin Shuaib, his own brother Hamaam bin Munabih and others.

Imaam Ahmad said: ‘He was from the children of Persia.’ Then he said: ‘Everyone from the people of Yemen who had the word ‘Dhi’ in his name was from the Shareef (from Bani Hashim), it is said: so-and-so has ‘Dhi’, and so and so has no ‘Dhi’.’[2]

Al-Ijaali said: He was a Tabi’ee (a successor of the Companions), trustworthy and he used to be a judge in Sana’.[3]

Abu Zurah, an-Nisaee and others regarded him as trustworthy.

He was a judge for Umar bin AbdulAzeez –Rahimullaah-in Sana’[4] and his hadeeth are to be found in Bukhari and Muslim. He had much knowledge of the People of the Book and he is counted as being from amongst the Zuhaad (those who abstain from loving worldly things) and the people of piety who would worship plentifully.

He died in the year 110 A.H. in Sana’ at the beginning of the Khilafah of Hisham bin Abdul Malik. It has been said that he died in the year 114 A.H. and Yaqoot deems this to be the stronger opinion in ‘Mu’ajam al-Udaba’.[5]

‘Abdus Salaam bin Burjis Aal ‘AbdulKareem

6/6/1418 A.H.

Advice to the Khawarij

‘Alee bin al-Madinee said: Hisham bin Yusuf as-Sanaani Abu AbdurRahmaan the Qaadi of Sana’ narrated to us, that he said I was told by Daawood bin Qays that he said:

I had a friend from the house of Kholaan from the city of Hadoor, who was called Abu Shaamir Dhu-Kholaan.

I left Sana’ heading towards his village, as I came closer to his village I found a book which had stamped on its back: To Abu Shaamir Dhu-Kholaan.

When I reached him, I found him disturbed and saddened, so I asked him why, he said: A messenger came from Sana’ and mentioned that some friends of mine wrote a book and sent it to me and the messenger lost it. So I sent one of my slaves with him to search for it between my village and Sana’ and they did not find it, so I was concerned about it.

I said: Here is the book, I have just found it.

He said: ‘Praise be to Allaah who has made you find it.’ He opened it and began to read.

I said: Read it to me.

He said: Indeed I am younger than you in age.

I said: What is it?

He said: It is about striking necks.

I said: Perhaps those who wrote it are the people of al-Haroora who wrote regarding the Zakat (obligatory charity) of the ruler?

He said: From where do you know them?

I said: I and my friends sit with Wahab bin Munabih and he tells us: ‘Keep away from these gullible youth, these people of al-Haroora. You should take the opinion that opposes them, because they are the shameful ones of this Ummah.’

He pushed the book towards me, so I read and found it said:

Bismillah ar-Rahmanir – Raheem

To Abu Shaamir Dhu-Kholaan

Peace be upon you.

Indeed, we praise Allaah before you. There is no God except Him and we advise you with Taqwa of Allaah Alone, Who has no partner. Indeed the Deen of Allaah is guidance and the correct path in this world and it is salvation and success in the Hereafter. Indeed the Deen of Allaah is obedience to Allaah and it is opposition of that which goes against His Sharia’ and the Sunnah of His Prophet. So if this book of ours reaches you – if Allaah wills – then see to it that you give Allaah His right in what He has obligated upon you (Zakat). Give it to those who deserve the rule of Allaah and the rule of His ‘Aawliyaa (His close friends).

And peace be upon you and the mercy of Allaah.

Then I said to him: Indeed, I warn you against them.

He said: How can I follow what you say and leave the saying of the one who is older than you are?

I said: Would you like me to take you to Wahaab bin Munabih, so that you can listen to what he has to say and he will tell you about them.

He said: Yes.

So I went to Sana’ and he came with me, then we proceeded until I took him to see Wahab bin Munabih. Masood bin ‘Auf was the ruler over Yemen appointed by Urwa bin Muhammad. ‘Alee bin al-Madini said: he is Urwa bin Muhammad bin ‘Ateeyah as-Saadi and he was preceded by Saad bin Bakr bin Hoowazin.

We found a group of people who usually attended his gatherings, sitting with Wahab and some of them said to me: ‘Who is this Shaykh?’ I said: this is Abu Shaamir Dhu-Kholaan from the people of Hadoor and he has need of Abu Abdullaah.

They said: why don’t you mention it?

I said: Indeed, he wants to consult him regarding a private matter.

So the people left.

Wahab said: ‘What is your need O Dhu-Kholaan?’

Dhu-Kholaan began to speak but he mixed up his words and became scared to speak.

Wahaab said to me: ‘Speak on behalf of your Shaykh.’

So I said: Yes O Abu Abdullaah, verily Dhu-Kholaan is from the people of the Qur’aan and the people of righteousness, from what we know and Allaah is more knowledgeable about his personal affairs. He has informed me, that he came across a group of people from Sana’ who are from the people of Haroora and that they said to him: The Zakat that you give to the rulers is not compensated by Allaah as reward for you because the rulers do not spend it in its rightful place. So, you should give it to us, verily we will spend it in its rightful place – we will divide it amongst the poor Muslims and we will implement the Islamic punishments.

I thought that your speech O Abu Abdullaah would be more satisfactory to him than mine. He has mentioned to me that he gives them the harvests of one hundred Firqan (a quantity) on his riding animals and he sends it with his slave.

So, Wahab said to him: O Dhu-Kholaan do you wish to become a Harooreey now you have become old and ascribe misguidance to one who is better than you? What will you say to Allaah tomorrow when you stand in front of Him?

The one you testify against, Allaah testifies that he has Emaan while you testify that he has committed kufr. Allaah testifies that he is guided while you testify that he is misguided? So where will you be if your opinion is opposed by the command of Allaah and your testification is opposed by the testification of Allaah.

Tell me O Dhu-Kholaan what do they say to you?

So Dhu-Kholaan then spoke and he said to Wahab: They order me not to give Sadaqa (charity) except to those who hold their opinion and not to seek forgiveness except for them.

Wahab said: you have spoken the truth, this is their false love.

As for their statement about charity then indeed it has reached me that the Messenger of Allaah – sallAllaahu alayhi wa sallam – mentioned a woman from the people of Yemen who entered the Fire due to her keeping a cat tied up, she neither fed it nor set it free to eat from the insects of the land.[6] So, is a person who worships Allaah, says that Allaah is Alone and does not associate anything with Him, more beloved to Allaah and worthier of being fed due to hunger or a cat?

And Allaah says in His Book:

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُوراً إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً

<< And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive, (Saying): ‘We feed you seeking Allaah’s Face only. We wish for no reward, nor thanks from you. Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme aversion to it).’ >> [al-Insaan: 8-10]

He also mentions a difficult and angry day for the sinners due to Allaah’s wrath upon them.

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيراًمُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْساً وَلَا زَمْهَرِيراً وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَاباً طَهُوراً إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُوراً

<< So Allaah saved them from the evil of that Day and gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon). And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. And amongst them will be passed around vessels of silver and cups of crystal, Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zanjabîl (ginger, etc.). A spring there, called Salsabîl. And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined) and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver and their Lord will give them a pure drink. (And it will be said to them): ‘Verily, this is a reward for you and your endeavour has been accepted.’>> [al-Insaan: 11-22]

Then Wahab said: Allaah Tabaraka wa Ta’ala continuously describes what He has prepared for them of the blessings of Paradise.

Then he said: As for their saying: ‘Forgiveness is not to be sought except for the one who holds their opinion.’ Are they better than the Angels?

And Allaah Ta’ala says in the Soorah of <<Ha-Mim, Ayeen, Seen, Qaaf>>:

وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ

<< The angels glorify the praises of their Lord and ask for forgiveness for those on the earth>> [Shuraa’: 5]

And I swear by Allaah that the Angels could not do this by themselves nor could they do this unless they were ordered because Allaah Ta’ala said:

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ

<<They speak not until He has spoken and they act on His Command>>

[Al-Anbiyya: 27]

Allaah has affirmed this Ayaat in Soorah << Ha mim…. >>[Shuraa’]

and it is explained in the major Soorah << Ha mim>>[Ghafir] where He said:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا

<<Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord and believe in Him and ask forgiveness for those who believe>> [Ghafir: 7]

Do you not see O Dhu-Kholaan that I lived at the beginning times of Islaam and I swear by Allaah that the Khawarij did not have a group except that Allaah divided them because of their evil condition. Not one of the Khawarij came out with this opinion except that Allaah struck his neck and none of the Ummah ever gathered together under one man of the Khawarij.

If Allaah had given the Khawarij strength in their opinion, the world would have become corrupt and the highways would have been cut off, Hajj to the House of Allaah the Haraam would have stopped and the matter of Islaam would have returned to Jahileeyah, so much so that the people would seek help from mountain peaks as they used to in Jahileeyah.

Then there would stand more than ten or twenty men and there would not be a single one from amongst them except that he would call for Khilaafah for himself. With every one of these men there would be more than 10,000 people fighting each other, each group would testify to the disbelief of the other group until a believing man would become fearful for his self, his religion, his blood, his family and his wealth, he would not know which way to go, nor would he know whom he should be with.

However, Allaah has decided for this Ummah with His command, knowledge and mercy and He makes the best decision for them. He united them and placed love in their hearts for one man who was not from the Khawarij.

So Allaah protected their blood through him, covered up their and their offspring’s shortcomings and gathered all their different factions together through this one man. He made their highways safe and fought the enemy through this man even if it was only for the sake of the Muslims’ honour. He established the Islaamic punishments by way of him, justly judged the oppressed and strove against the oppressors. This man was a mercy from Allaah and he had mercy upon them due to the Mercy of Allaah.

Allaah Ta’ala said in His Book:

وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

<< And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allaah is full of Bounty to all that exists >> [Baqarah: 251]

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

<<And hold fast, all of you together, to the Rope of Allaah and be not divided among yourselves. And remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together so that, by His Grace, you became brethren and you were on the brink of a pit of Fire and He saved you from it. Thus Allaah makes HisAyaat clear to you, that you may be guided. >> [al-Imraan:103]

And Allaah Ta’ala said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

<<Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection)>> [Ghafir: 51]

So where do they stand from the point of view of these Ayaat? If they were believers they would have been made victorious.

And He Ta’ala said:

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ

<<And, verily, Our Word has gone forth of old for Our slaves, the Messengers, that they verily would be made triumphant and that Our hosts, they verily would be the victors. >> [Saffat 171-173]

So if they were the soldiers of Allaah they would have had victory in Islaam even if it was just once.

Allaah Ta’ala said:

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاؤُوهُم بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

<<And indeed We did send Messengers before you to their own people. They came to them with clear proofs, then We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allaah, sins, etc.) and (as for) the believers it was incumbent upon Us to help (them).>> [Room :47]

So if they were believers they would have been made victorious.

Allaah Ta’ala said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً

<<Allaah has promised those among you who believe and do righteous good deeds that He will certainly grant them succession in the earth as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them. And He will surely give them in exchange a safe security after fear, provided they worship Me and do not associate anything (in worship) with Me. >> [Noor: 55]

So where do they stand in this regard? Are any one of them better informed about the Islaam from the days of Umar bin al-Khattab, when they are without a Khalifah or Jamaah and are without insight?

Allaah Ta’ala said:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

<<It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions >> [ Taubah: 33]

I testify that Allaah has fulfilled what He had promised the ahl-us-Sunnah giving them aid, strength and victory over their enemies and those who oppose the opinion of their Jamaah.

Wahab said: Has not what sufficed Ahl-ul-TawheedAhl-ul-Qibla and the people who have accepted the rulings of Islaam – the Sunnan practices and obligations of Islaam – sufficed you O Dhu-Kholaan? that which sufficed the Prophet of Allaah Nuh in response to the idol-worshippers and Kuffar, when his people said to him:

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُون

<<They said: “Shall we believe in you, when the meanest (of the people) follow you?” He said: “And what knowledge have I of what they used to do?” Their account is only with my Lord, if you could (but) know. >> [Shu’araa 111-113]

Are you not satisfied with what sufficed Allaah’s Prophet and friend Ibraheem in replying to the worshippers of idols, when he said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِناً وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

<<And (remember) when Ibraheem said: “O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me and whoso disobeys me, – still You are indeed Oft-Forgiving, Most Merciful.”>> [Ibraheem :35 -36]

Does not what sufficed Prophet Isa’ with the Kuffar– who took him as a god other than Allaah – suffice you O Dhu-Kholaan? Verily Allaah is pleased, until the Day of Judgement, with the sayings of Nuh, Ibraheem and Isa’ which the believers and those who come after them follow, by which I mean:

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

<< “If You punish them, they are Your slaves, and if You forgive them, verily You, only You are The All­-Mighty, The All-­Wise.” >> [Maida: 118]

They (the believers) do not oppose the sayings of the Prophets of Allaah with their opinion, so whom will you follow, if you do not follow the Book of Allaah and the sayings and opinions of His Prophets?

Know, that your coming to see me is mercy for you if you have heard my speech and have accepted my advice to you. This is evidence against you tomorrow, when you meet Allaah, if you leave the Book of Allaah and return to the opinion of the Huroora.

Dhu-Kholaan said: So what do you command me to do?

Wahab said: As for your obligatory Zakat, then give it to the one whom Allaah has placed as a ruler over the affairs of this Ummah, and has gathered the people with him.

This is because the Dominion, indeed, is from Allaah Alone and it is in His Hand, He gives it to whom He wills and He takes it away from whom He wills. So he to whom Allaah gives rulership, none has the ability to take it away from him. So if you give your obligatory Zakat to the ruler then you have become free of it and if you have any extra then be good and give it to your relatives, those under your authority and your neighbours, from those who are needy, and be hospitable to the one who receives you as a guest.

Dhu-Kholaan stood up and said: I testify that I have relieved myself of the opinion of the Hurooreeyah and have believed in what you said.

Dhu-Kholaan died not very long after that.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Footnotes

[2] Al-Illaal 2/52

[3] Thiqaat al-‘ijaali(476)

[4] Akhbaar al-Qudaat by Wakee’a (3/303)

[5] (15/260) see ‘Tadhkiratul Huffadh’ (1/100) and ‘Tadheeb al-Kamal’ (31/140-162)

[6] As narrated by al-Bukhari in ‘the beginning of creation, chapter: if a fly falls into your drink.’ (6/254). Also by Muslim in ‘Righteousness & keeping good relations’ no.(2242) On the authority of Ibn Umar. And Muslim narrated it On the authority of Abu Huraira.

https://abdurrahman.org/innovated-groups-sects/khawaarij/

Shaking Hands after the End of Every Obligatory Prayer – Shaikh ‘Abdus-Salaam bin Barjiss

Shaking Hands after the End of Every Obligatory Prayer

AUTHOR: Shaikh ‘Abdus-Salaam bin Barjiss
SOURCE: Al-I’laam ‘an ba’adi Ahkaam-is-Salaam (pg. 36-37)
PRODUCED BY: Al-Ibaanah.com

Many people ask on the ruling of what some people do nowadays, such as the shaking of hands between those next to each other – on the right and justify – after finishing from performing the prayer.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, answered this type of question when he said:

“Shaking hands after prayer is not prescribed in the Sunnah. Rather, it is an innovation, and Allaah knows best.” [Majmoo’-ul-Fataawaa: 23/339]

And how beautiful is what Ibn-ul-Haaj, may Allaah have mercy on him, said, whilst advising the student of knowledge:

“And he should refrain from what they have introduced from shaking hands after the Morning Prayer, the ‘Asr Prayer and the Jumu’ah Prayer. In fact, some of them in these times have even gone so far as to do this after all of the five daily prayers! And all of this is from innovations. The proper place for shaking hands, according to the Religion, is only at the time when a Muslim encounters his brother, not after the five daily prayers. All of this is from innovations. Wherever the Religion has placed it (i.e. the act of shaking hands), we too should place it. Therefore, this act (of shaking hands after prayer) should be avoided and the one who does it should be reprimanded for what he has brought forth from opposition to the Sunnah.” [Al-Madkhal: 2/223]

The great scholar, Ibn Hajr Al-Haytamee said:

“What people do from shaking hands directly after the five daily prayers is detested (makrooh). It has no basis in the Religion.”

Some scholars have also indicated that shaking hands after prayer is from the ways of the Rawaafid, may Allaah debase them. [See As-Si’aayah (pg. 264) of the great scholar AlLuknawee]

O Muslim, after having heard the words of the scholars on this aspect of shaking hands (after every prayer), you have no choice except but to abandon it, detest it and instruct the people to forsake it, out of caution from falling into innovations, which violate an individual’s religion and detract from his deeds.

And you must know that these scholars’ ruling this act of shaking hands (after prayer) to be an innovation is based on the premise that it is an act of worship that was introduced after the time of the Prophet (sallAllaahu ‘alayhi wa sallam) and the first three generations (of Muslims, i.e. the Salaf). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in conformity with our affair (i.e. Sunnah), he is rejected.”

And you will surely be amazed at how innovations cling tightly onto the hearts of those who were raised upon it to the point that they become like armor for these innovations, protecting it from harm and destruction, whereas Ahlus-Sunnah suffer weakness and humiliation for the sake of defending and reviving the acts of the Sunnah and refuting and showing sternness against those who oppose it.

Don’t you see this innovation and how the people guard it, believing it to be an act of nearness to Allaah? This is such that if a person were to give the slightest hint that he dislikes such an act, the people will call out to him from every direction accusing him of having brought a new religion!! And all of this came about due to the scholars’ laxity in waging war against innovations – even though they be small – and due to their leniency in implementing the Sunnah – even though it may cause divisions. So verily, to Allaah we belong and to Him we will return. And Allaah is sufficient for us and the best of guardians.

Click the Below Link to Read or Download the PDF document

Shaking Hands after the End of Every Obligatory Prayer – Shaikh ‘Abdus-Salaam bin Barjiss [PDF]

From the barriers of seeking knowledge : Taking knowledge from the Asaaghir (young) – By Shaykh Abdus Salaam bin Burgess

Certainly there has appeared between the students of knowledge during this time, the taking of knowledge from those young in age. This phenomenon in reality is a cancerous disease and a chronic illness and it hinders the student of knowledge from his intent and turns him away the sound path that will connect him to knowledge.

That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time.

And from the evidences that give reason to this is the athar of Ibn Mas’ud (may Allaah be pleased with him) when he said:

“The people will not cease to be upon good as long as they take knowledge from their elders, their trusted and their scholars. If they (begin) taking knowledge from their sighaar and evil ones, then they are destroyed”

There is the affirmed Hadeeth on the authority of Abi Umayyah al Jamhee, that the Messenger of Allaah ملس و هيلع الله ىلص said:

“From the signs of the hour is when knowledge sought from al-asaagheer”

The people have differed in relation to the explanation of the word: “as-sighaar”.

There is some speech which Ibn Abdul Barr (may Allaah have Mercy on him) mentioned in al-Jaami’ and ash-shatibi (may Allaah have Mercy on him) mentioned in al-i’tisaam.

Ibn Qutaybah (may Allaah have mercy on him) took the view that as-sighaar are those who are young in age. And he said regarding the athar of Ibn Mas’ud:

“He intended that the people will not cease to be upon good as long as their scholars are mashaayakh (old) and that their scholars are not young (in age), because the shaykh (elderly) has left the pleasure of youth, his temper, his hastiness, his foolishness and he prefers practice and experience and nothing doubtful enters into his knowledge, his desires do not overcome him and he is not tempted by lust or greed. Shaytan does not cause him to fall (but) causes the young to. The one with age has dignity, honor and prestige.”

The young maybe will enter into some of these affairs that the elderly is safe from. If these affairs enter into him and he makes a ruling (then) he is destroyed and destroys others.

Ibn abdul Barr reported that Umar Ibn al-Khattaab (may Allaah be pleased with him) said:

“I knew when the uprightness of the people (was present) and when they became corrupted. When (an issue) of fiqh came from the young (in age) the elderly turned away from following them. And when (an issue) of fiqh came from the elderly; the young followed them and they were both guided.”

Ibn Abdul Barr also reported on the authority of Aboo Ahwas from Abdullah who said:

“Certainly you will always remain upon good as long as knowledge is found in your elderly and when knowledge is found in your young, the young will make the elderly appear foolish.”

In these two Athars are proofs for not taking knowledge from the young. Another besides which Ibn Qutaybah mentioned and it was fear of accepting knowledge if it came from the youth. At any rate, if its wording; as-sagheer is general (then) it is used in a way perceived and meaning (young in age).

This ruling is not without exception regarding the young in age, since a group from amongst the companions and taabi’een used to give fataawa and teach during their youth in the presence of those old in age. Certainly it is rare to find the likes of these individual so what about anyone after them. If they (the young) were present and their uprightness was known and their knowledge was examined and its firmness was apparent and no one from amongst the elders were found, then whatever knowledge they (the young) had with them was taken and safe from fitnah.

Hajjaaj bin Ar-Taah said:

“The people use to dislike that a man speak until grey was seen in his beard.”

The intent is not that knowledge of the young should be abandoned in the presence of the old; no! The intent is only to put people in their proper places. So the right of the intelligent young student is that he is benefited from in research, giving reminders and studies. As for putting him forward for giving rulings and questions being put forward to him the no! Certainly no! Because this will kill him and this is a fitna and deception.

Fudayl ibn Iyaad said:

“If you see a man gathering the people around him, then I say this (person) is crazy. What person gathers the people around him and does not like that they make good his speech”

He also said:

“It has reached me that the scholars of the past when they learned they acted, and when they acted they became busy,When they became busy they became lost (missing) and when they became lost they were sought (after) and when they were sought they fled “

So O seeker of knowledge if you desire knowledge from its source (fountain) then, here are the major scholars, those whose beards have become grey and bodies have become frail and strength have become weak (being exhausted) in knowledge and learning. Their commitments are before their lost and they bring out their treasures before they pass away (along) with them. (As) in the darkness of the night the Badr (moon) passes away.

A point of attention:

During these times the standards have been greatly blemished by the common people regarding properly estimating the scholars. So every individual who can give an eloquent speech, or a meaningful lecture, or a Friday sermon haphazardly becomes a scholar. He then becomes someone returned to for rulings and knowledge is taken from him. This is a painful and apparent affliction which its evil is airborne and it harms is circulated. When the connection of knowledge is (connected) to other than its people and when the affair (are in the hands) of other than its people, then look for the hour (Day of Judgment)

So the student must be warned of taking knowledge from these (types). Except if they are known to be from people who possess knowledge. Not everyone who has good expression is a scholar and not everyone who turns the people’s faces towards him with issues regarding the leaders of the Muslims or the mentioning of the death rate of aids and whatever is similarly to that is a scholar.

(Also) the meaning is not what has proceeded – as some understand it- ex. Not listening to them (the young in age) or not benefitting from their talks, No! The intent is only taking legislative knowledge from them and not raising them to the levels of the scholars and Allaah is the One Who gives success.

Translated by Abu Anas Atif Hasan
May Allaah make this a benefit for myself and the reader
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Posted from: Al-Binaa Publishing