15 Guidelines Regarding the issues of Takfeer (declaring one to be a kaafir) : Shaykh Muhammad Baazmool

Click the below link to read or download PDF

The Guidelines For Takfeer – Shaykh Muhammad Baazmool [PDF]

Q&A with Shaykh Muhammad ibn Umar Bazmool for Western Brothers [Audio|Ar-En]

Some Fawaaid Obtained While Being in The Company of Sheikh Muhammad bin ‘Umar Bazmool

Translated lecture for the western brothers after Juma’ prayer (28th Feb 2014) at Bundukiyah istiraha

Shaykh Muhammad Bazmool (hafidhahullaah) in person Riyadh .
Venue: Bundukiyah istirahah, after jumm’ah.
Translated into English by Mustafa George (hafidhahullaah)

Listen / Download Mp3 Here (Time 1:22:20)

Your Flesh and Blood : The Rights of Children : Shaikh Muhammad Baazmool

Shaikh Muhammad ‘Umar Baazmool
Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

This book is a complete translation of the concise booklet “Fildhaat-ul-Akbaad Huqooq-ul-Awlaad” (Your Flesh and Blood: A Lecture on the Rights of Children). The source used for the translation was the 2006 Daar-ul-Istiqaamah Edition. The origin of this publication in the Arabic language was a lecture the Shaikh gave which was then transcribed and published in book format. All quotes and narrations are referenced in the original publication.

Although small in size, this booklet presents the readers with a valuable discussion on some of the rights and privileges of children, which parents are obligated to fulfill. Indeed, it is not only the children who will be asked concerning their behavior towards their parents on the Day of Judgement but also the parents will be asked concerning their children and how they raised them. Therefore, we must know the rights of our children and strive to fulfill our duties towards them so that they in turn may serve as righteous deeds for us and benefit us after we die.

Shaikh Muhammad Baazmool is one of the well known people of knowledge in Saudi Arabia. Currently, he serves as a member of the teachers’ committee in the College of Da’wah and Usool-ud-Deen at Umm-ul-Qurraa University, Makkah, Saudi Arabia. He has authored numerous books and given many lectures, some of which have been transcribed, as is the case with this booklet.

Excerpts from the Book:

“Allaah has given importance to the caring and maintaining of our flesh and blood since their inception – from the time that a Muslim thinks about getting married. The Messenger ordered every youth to strive towards marriage on the condition that he can accommodate a wife, i.e. he has the ability to fulfill the responsibilities of marriage and the obligations of marital life.”

“Thereafter, he (sallAllaahu ‘alayhi wa sallam) ordered us to choose a righteous wife. This is since the Messenger informed us of the effect that a person’s immediate family has over him in the narration reported by Abu Salamah bin ‘Abdir-Rahmaan who related from Abu Hurairah that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘There is no child except that he is born upon true faith (Fitrah), but it is his parents that make him a Jew or a Christian or a Zoroastrian. Just as an animal gives birth to a baby animal that is whole, do you find it mutilated?’ Then Abu Hurairah recited: ‘…the Fitrah of Allaah which He created mankind upon.’ [Surah Ar-Room: 30]”

“The Messenger of Allaah has instructed us how to expiate this fitnah. Hudhaifah reported: ‘We were sitting one day with ‘Umar when he asked us: ‘Which one of you memorized the words of Allaah’s Messenger concerning trials?’ I replied: ‘I did, just as he said it.’ He said: ‘You are quick to respond!!’ I said: ‘A man’s trials with regard to his family, his wealth, his children and his neighbor are expiated by prayer, fasting, charity, and commanding (good) and forbidding (evil).’

“A Muslim may work and comply with all of the things (we just mentioned) and ask Allaah for success and assistance. However, what occurs may be something other than what you intended. So you must know that this is part of Allaah’s Divine Decree which He has allowed to occur. Just look at the son of the messenger of Allaah, Nooh, and at how he wasn’t righteous. And look at the wife of Loot who also wasn’t righteous, as well as the wife of Nooh, even though they were married to prophets of Allaah. Allaah says: ‘And Nooh called upon his Lord and said: ‘O my Lord, verily my son is of my family! And certainly Your promise is true, and You are the most just of judges. He said: ‘O Nooh! Surely, he is not of your family. Verily, it is an act that is dishonorable. So do not ask Me about that of which you have no knowledge. I admonish you lest you should be one of the ignorant.’ Nooh said: ‘O my Lord! I seek refuge in you from asking You about that which I have no knowledge of. And unless You forgive me and have mercy on me, I would indeed be one of the losers.’ [Surah Hood: 45-47]”

Download PDF :  Your Flesh and Blood – The Rights of Children

The following articles are extracted from the above eBook: 

 

Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

This book is a complete translation of the booklet “At-Ta’seel fee Talab-il-‘Ilm” (Laying the Foundations for Seeking Knowledge). The source used for this translation was the Dar-ul-Imaam Ahmad 1st edition, 2005.

Originally, this treatise was a lecture the Shaikh once gave in a masjid. The talk was then transcribed and published as a book.

In this treatise, Shaikh Muhammad Baazmool discusses in detail nine fundamental principles with regard to seeking knowledge, which he puts together and backs up with proofs and evidences. Consequently, the treatise is divided into nine chapters and an introduction.

This topic is extremely important since every Muslim is obligated to seek knowledge at one point in his life or another be it to implement the Islamic laws that are binding on him or to learn the fundamentals of his faith. So he must know that seeking knowledge has manners, etiquettes and guidelines, some of which have been touched upon by the author in this treatise.

Excerpts from the Book:

“The supportive sciences, or what some scholars commonly call ‘The applied sciences’, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best. So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.”

“The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: ‘I did not try to rectify anything that was more difficult upon me than my intention.’ And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge.”

“Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: ‘This conforms to the intellect!’ Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.”

Download this book (Right Click and Save) : Laying the Foundations for Seeking Knowledge [PDF]

The following short articles are extracted from this eBook:

1st Foundation:
The Difference between Obligatory Knowledge and Recommended Knowledge
– Shaykh Muhammad Baazmool on

2nd Foundation:
The “Knowledge” that is Mentioned in The Ayaat And The Ahaadeeth is Knowledge of The Religion
– Shaykh Muhammad Baazmool

3rd Foundation:
Sincerity in seeking knowledge is a condition that is continuous and not just preliminary
– Shaykh Muhammad Baazmool

4th Foundation:
Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah (Companions), along with ijmaa and Qiyaas
– Shaikh Muhammad Bazmool

5th Foundation:
The Scholars are the Inheritors of the Prophets
– Shaykh Muhammad Bazmool

6th Foundation:
Obstacles in the Path of Seeking Knowledge
– Shaikh Muhammad ‘Umar Bazmool

7th Foundation:
The Ways of Maintaining Knowledge
– Shaikh Muhammad ‘Umar Bazmool

9th Foundation:
The Categorization of People with Regard to Knowledge
– Shaikh Muhammad ‘Umar Bazmool

The Saved Sect and its Pillars – by Shaikh Muhammad Ibn ‘Umar Bazmool (hafidhahullaah)

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

[The following are notes – not verbatim – from a telelink a few years ago]

After khutbat al-Hajjah, Shaikh Muhammad Bazmool meticulously laid out his talk with the following index:

1- Ta`ifatul Mansoora (Aided Sect)
2- Firaaq (the division)
3- Meaning of Firaaq (sects)
4- Meaning of the Messenger’s (salallaahu ‘alayhi wa sallam) statement “All in the fire except one”
5- Arkan, Usool (Pillars, Foundations) of The Saved Sect

Then the shaikh gave a brief beneficial explanation [the following are notes – not verbatim]:

1- The Saved Sect is a name from the names of Ahlus-Sunnah, such as Ahlul-Hadeeth. They are those who hold on to the Sunnah. They will be victorious over the others, sometimes via the sword and sometimes via evidences and proofs. The Messenger (salallaahu ‘alayhi wa sallam) said (what means): There will never cease to be a group from my Ummah upon the truth, uppermost. They will not be harmed by those who desert them or those who oppose them, until the affair of Allaah – the Blessed and Exalted – arrives, and they are in this state. Even during the time of ‘Eesa (Jesus, ‘alayhi salaam)…

2- The name Najia (saved) gives proof to the fact that there will groups which are not saved. The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said (what means): This Ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, “Which one is that, o Messenger of Allaah?” He (salallaahu ‘alaihi wa sallam) said: That which I and my companions are upon. [Abu Dawud, Ibn Maajah, Ahmad, Ad-Daaramee]

3- Firqa (sect) is those who follow a man or book or principle – other than the Messenger (salallaahu ‘alaihi wa sallam) and what he came with – and call to it, and love and hate for its sake. This is a firqa, such as Ikhwanul Muslimeen, Firqat at-Tableegh, Hizb-ut-Tahreer, Surooris, (and Raafidah, Soofiyah, Qadriyah, Ash’ariyah, Mu’tazila, Jahmeeyah, Murji’a).

So the Ikhwanul Muslimeen call to what ——> (founder) Hassan Banna said, and love and hate for his sake.

Likewise, the Tableeghis [call to what ——-> (founder) Muhammad Ilyas said, and love and hate for his sake]

[Hizb-ut-]Tahreeris [call to what ——-> (founder) Taqiuddeen an-Nabahani said, and love and hate for his sake]

Surooris [call to what ——-> (founder) Muhammad Suroor said, and love and hate for his sake]

The only group that is saved are those who make the Messenger (salallaahu ‘alaihi wa sallam) and what he came with the origin, and love and hate according to it. The other sects love and hate according to what Banna said or [Muhammad Ilyas said, or what Taqiudeen An-Nabahani , or what Muhammad Suroor said.]

4- The Messenger (salallaahu ‘alaihi wa sallam) issued a ruling with his statement “All in the fire except one.” The scholars mentioned this text is from the texts of threat. If Allaah wills, He will punish them, and if He wills, He will forgive them, as long as they do not die upon Shirk or nullify their Islaam.

Allaah (what means) said: Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin. (An-Nisa, ayah 48)

All these groups – other than The Saved Sect – subject themselves to the threat of the fire. These deviant Sects are two:

  1. a- Sects that oppose the Messenger, and exit Islaam
  2. b- Sects that oppose the Messenger, and do not exit Islaam

5- The Arkan, Usool (Pillars, Foundations) of The Saved Sect are four:

Firstly, al-Ikhlaas (sincerity).

The people of The Saved Sect know that Allaah is Ar-Raqeeb (All-Watcher) and do actions only for Allaah.

Allaah said (what means): And they were not commanded except that they should worship Allaah, purely and sincerely, singling Him out in worship (abstaining from ascribing partners to Him), and to establish the Salaat and give Zakat: and that is the upright religion. (Al-Baiyinah, ayah 5)

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): I have been commanded to fight the polytheists until they testify ‘there is none worthy of worship except Allaah, and Muhammad is His slave and Messenger.’

Secondly, following the Sunnah.

The Saved Sect are eager to follow the Sunnah.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him – and follows other than the believers’ (companions’) way – We shall keep him in the path he has chosen, and burn him in Hell. What an evil destination. (An-Nisa, ayah 115)

Allaah said (what means): And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Nur, ayah 63)

Allaah said (what means): It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed in a plain error. (Al-Ahzab, ayah 36)

Allaah said (what means): But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa`, ayah 65)

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): Whoever introduces or invents something into this affair (Deen) of ours, it will be rejected.

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): Whoever does an action that is not in accordance with this affair (Deen) of ours, it will be rejected.

Imam Ahmad (rahimahullaah) said: Do not speak about a matter except if you have an Imam preceding you [in that statement].

And these first two foundations stem from the shahadatain. The Saved Sect know the only way to be saved from the fire is by following the Messenger (salallaahu ‘alaihi wa sallam). The Prophet (salallaahu ‘alaihi wa sallam) said (what means): I am leaving you two things, and you will never go astray as long as you cling to them – they are the Book of Allaah and my Sunnah.

Thirdly, warning against bid’ah and its people.

The Messenger (salallaahu ‘alaihi wa sallam) warned of this in every khutbah, with his statement: Beware of the newly invented matters, for every bid’ah is misguidance… The Messenger (salallaahu ‘alaihi wa sallam) taught the companions this. And bid’ah is to worship (or believe) other than the way the Messenger (salallaahu ‘alaihi wa sallam) taught. This is one of the points that distinguish The Saved Sect; they warn against bid’ah and its people, and do not accept hizbiyyah nor cooperate with them.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him – and follows other than the believers’ (companions’) way – We shall keep him in the path he has chosen, and burn him in Hell. What an evil destination. (An-Nisa, ayah 115)

‘Abdullaah ibn Mas’ood (radiallaahu ‘anhu) said: Follow and do not innovate, for you have been sufficed. The Salaf (radiallaahu ‘anhum) used to warn against bid’ah, and wrote many books regarding this, such as I’teesam, Ash-Shatabee…

Fourthly, sticking to the Jama’ah and not dividing.

And his (sallallaahu ‘alayhi wa sallam) statement in the hadeeth of Al ‘Irbaad bin Saariyah (radiallaahu ‘anhu), who said: “The Messenger of Allaah (sallallaahu ‘alayhi wasallam) admonished us one day after the early morning prayer. The admonition was heartfelt and eloquent and caused the eyes to shed tears and the hearts to tremble. A man from amongst us said, ‘Certainly, it is as if this is a farewell admonition, so with what do you advise us, O Messenger of Allaah (sallallaahu ‘alayhi wasallam)? He replied: I advise you to fear Allaah and to listen and obey those in authority over you even if it were an Abyssinian slave. Indeed, whoever from amongst you lives long will witness much differeing. So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite (hold) onto it with your molar teeth. And beware of newly invented matters (in the religion), for verily every newly invented matter (in the religion) is a bid’ah, and every bid’ah is a misguidance.”

All four foundations of Salaffiyah are in this above hadeeth:

Ikhlaas is in the Messenger’s statement, “Fear Allaah.”

Following the Sunnah is in the Messenger’s statement, “Upon you is my Sunnah.”

Warning against bid’ah and its people is in the Messenger’s statement, “And beware of newly invented matters.”

Sticking to the Jama’ah and not dividing is in the Messenger’s statement, “Listen and obey those in authority over you, even if it were an Abyssinian slave.”

So hold on to the jama’ah; as for people who want to cause chaos, they accuse the rulers, they rally people against the rulers. The People of The Saved Sect advise people to obey the ruler.

In the hadeeth of Hudhaifah bin al-Yamaan (radiallaahu ‘anhu), he said: “People used to ask the Messenger of Allaah (salallaahu ‘alayhi wa sallam) about the good times, but I used to ask him about bad times lest they overtake me.

I said: O Messenger of Allaah, we were in the midst of ignorance and evil, and then Allaah brought us this good (time through Islam). Is there any bad time after this good one?

He said: Yes.

I asked: Will there be a good time again after that bad time?

He said: Yes, but therein will be a hidden evil.

I asked: What will be the evil hidden therein?

He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their) bad points.

I asked: Will there be a bad time after this good one?

He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.

I said: O Messenger of Allaah, describe them for us.

He said: All right. They will be a people having the same complexion as ours and speaking our language.

I said: O Messenger of Allaah, what do you suggest if I happen to live in that time?

He said: You should stick to the main body of the Muslims and their leader.

I said: If they have no (such thing as the) main body and have no leader?

He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.” (Collected by Bukhari and Muslim. The wording of the above is that of Imaam Muslim)

—-

In Shaikh Muhammad Bazmool’s Book “The Salafi Methodology“, he explained these foundations in detail, in addition to the legislated means of adherence to The Saved Sect and safety from bid’ah and hizbiyyah, and the legislated means to individual and communal rectification, in addition to many other benefits.

Here is an excerpt of this highly recommended book. On page 47 of the translated version, the shaikh wrote:

“There are distinct characteristics and qualities that the true Salafi is known by as opposed to those who falsely claim to adhere to the Salafi methodology. From these characteristics are the following:

  1. The first characteristic: Their allegiance and disassociation (al-walaa wal-baraa) revolves around following the way of the Messenger (salallaahu ‘alayhi wa sallam).
  2. The second characteristic: Their hallmark is that they follow [the Sunnah].
  3. The third characteristic: They are upon moderation in all their affairs.
  4. The fourth characteristic: They are a people who are united and in agreement, and they are firm and resolute upon the truth.
  5. The fifith characteristic: They work towards the establishment of the Religion through the seeking of correct Islaamic knowledge and its application.

Here is a detailed explanation of these characteristics: …” [The explanation of these characteristics begins on page 48 and continues through page 100, before the beginning of the ensuing chapter. It is a highly recommended book, especially in these times when people wear the clothes of Salafiyyah in order to fight it! Allaahul Musta’aan!]

Post Courtesy: Maher ibn Ahmad

Be Careful From Who You Take Your Deen From ! – Shaykh Ahmad ibn Bazmool

Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka

The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when o­ne takes from someone or o­ne hears from someone or o­ne learns from someone that knowledge is going to be deen something that is going to weighty o­n the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge o­nly from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the o­nes who follow the salaf us salih and secondly that the o­ne that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala stated that Imaam Malik rahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no o­ne would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were known for that and these people pointed to them for that but no o­ne would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala states that there is no doubt that is obligatory upon the people to learn ilmi shar’ee, Islamic knowledge and this is based o­n the Quraanic verse, Allaah subhana wata’alah says “Ask the people of knowledge if you do not know.” And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam “that seeking knowledge is an obligation upon every Muslim”. And a man came to Imaam Malik rahimahullah and said, “I want to seek knowledge” and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.

So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid’ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala then went o­n to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of the ummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur’aan, “If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate o­n the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based o­n the hadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaad is o­nly the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata’alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala went o­n to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur’aanic verses in which Allaah says, “Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.” And then Allaah subhana wata’alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons o­ne is that this speaking about Allaah tabarakta wat’ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with o­ne of his companions o­n a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, “they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.” So this shows that it is forbidden for someone who does not know, to talk.

So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the o­ne being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar’ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.

He said also in our daily life we had a medical situation or whatever, will we go to a mechanic ?, and if we had a problem with our car will we go to a farmer? and if we wanted to construct a house will we go to someone who is a specialist in cleaning?. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi’een praying but they were not praying according to the sunnah. There salaah was not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, “What has made you angry, what has caused you to get angry.” He said, “By Allaah I don’t see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda’s statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi’een so what about now o­ne thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata’la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the o­ne who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.

Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. The awwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the o­nes who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid’ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah, salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and o­n the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of the ulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don’t take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah and manhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire.

Rather the o­ne that should be taken from are the tullabul ilm and ulemaa who are upon the sunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.

Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. o­ne is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata’la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, “I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah”. So this aabid who was ignorant said, “No”. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.” So this shows you the issue of going to the scholar verses going to someone who is ignorant.

The second story is about two individuals, o­ne who was righteous and the other was a sinner. And every time the righteous o­ne would pass by the sinner he would correct him and advice him but he would not accept. So o­ne day the righteous person said to him, “By Allaah, Allaah will not forgive you.” So Allaah tabarakta wata’la said, “Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.” So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata’la that he would not forgive o­ne of His creatures. So Allaah tabarakta wata’la wiped away or made nothing the deeds of the obedient o­ne and forgave the disobedient o­ne. So this shows us the importance of knowledge number o­ne and that we should acquire it and the importance of returning to the ulemaa. Don’t ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.

In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid’ah), if they have something beneficial to give. I’ll just take the good and I will leave the bad. He said there were several issues wrong with this.

o­ne, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, “That Allaah tabarakta wata’la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.

The second matter is that Allaah tabarakta wata’la and the Prophet salallahu alaihi wasallam‘s order of hizbudeen , preserving o­nes deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.

Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small o­nes and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.

Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).

And the fifth matter is that the person who is going there saying “I will get the good and leave the bad” is ignorant. So he cannot protect himself from falling into a fitnah. So he can’t protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take o­nly from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.

Moving the tongue while seeking refuge in Allaah and for other supplications – Shaykh Muhammad Bazmool

Many people say:

‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.

This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

The correct way to recite in your prayers (Salah) and in morning and evening supplications – By Muhammad bin Umar Bazmool, Translated & Foreword by Umm Yahya

[Taken from: ‘Sharh Sifat Sallat an-Nabi –sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

How to seek knowledge if you can’t reach the people of Knowledge – Shaykh Muhammad Baazmool

This is an advise from Shaykh Bazmool, found on the site sahab.net concerning the person that is not able to reach the scholars in person.

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able.  All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar.  This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA).  It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology.  Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from.  (Unclear sentence)  Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe.  And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself.  I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way!  I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two.  But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought).  If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from sahab.net/forums/showthread.php?t=336213

Translated by: Mustafa George