He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age – Shaykh Saalih Abdil-‘Azeez Aali Shaikh

When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu ‘anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.

This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.

Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]

So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.

Source:  Three Required Characteristics for Seeking Knowledge -Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh. al-ibaanah.com translation.

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Click the Link below to read or download PDF

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel [PDF] [81 Pages]

Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel - References

This book has illustrative pictures related to the Rites of Hajj and Umrah  for easy comprehending of the things

Praying for the Absolute Destruction of Jews and Christians – Shaykh Salih Ali-Shaykh

Title Ṣāliḥ Āli-Shaykh[1] on Praying for the Absolute Destruction of Jews & Christians[2]

Original Title الفتاوى الشرعية في القضايا العصرية

Author Ṣāliḥ Āli-Shaykh

Translated by Abu az-Zubayr Harrison (rahimahullaah)

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Question: We have read a verdict from you published in “al-Da’wah” magazine that one should not pray for the overall destruction of Jews and Christians. Hearing this, we were confused by the seemingly contrasting supplication of prophet Nūh (Noah ). We hope you will explain this verdict of yours with the evidence.

Answer: This is similar to the question that was asked when I visited al-Da’wah Publications that publishes “al-Da’wah” magazine. I have mentioned many times in the past that doing such a thing is not in accordance with the fundamentals of our belief and creed. The supplication for the overall destruction of nonbelievers was specific to prophet Nūh (Noah ). The messengers after him did not pray inclusively for absolute destruction of all nonbelievers. Allah (ﷻ) said:

﴿وَقَالَ نُوحٌ رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾

And Nūh said, “My Lord, do not leave upon the earth a single one of the disbelievers.”

Political Demonstrations – Shaykh Salih Ali-Shaykh

Title Ṣāliḥ Āli-Shaykh[1] on Political Demonstrations & the Principle: “The ends justify the means”[2]

Original Title الفتاوى الشرعية في القضايا العصرية

Author Ṣāliḥ Āli-Shaykh

Translated by Abu az-Zubayr Harrison (rahimahullaah)

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As for what people state that: “The ends justify the means” – this is wrong and not from our Islamic legislation. On the contrary, in the legislation, the means have specific rulings and with the condition that they be initially permissible. If the means are forbidden, such as a person drinking alcohol for medicinal purposes, then even if there may be some sort of remedy in it, it is still forbidden. So, not all means may have the same ruling as the end result. Rather, the means must be permissible in themselves.

It is also not always the case that a servant (of Allah) may assume that since certain means are successful, he’s therefore allowed to take them. An example of this is political demonstrations. For example, if a large group of people comes and says, “If we stage a demonstration, this will pressure the leader and then consequently he will have to change and rectify the situation. The end justifies the means.” We say that this is completely false because the means in themselves are forbidden. These actions, even though the goal may be sincere and necessary, are still impermissible. It is just like a person using a forbidden substance for some cure. Thus, there are many means and methods someone’s intellect may come up with, yet they may not be justified by the end result. So, this is for sure a false principle.

The means must be permissible in origin and then the ruling of the end result is applied to them; if the end result is allowable, the means are allowed. If it is obligatory, then the means are likewise.[3]

Footnotes

[1] Ṣāliḥ Āli-Shaykh: One of the leading scholars of Saudi Arabia, a member of the Council of Senior Scholars, and the current minister of Islaamic Affairs in Saudi Arabia. (born 1362 Hijrah / 1941).

[2] This fatwá was taken from a book called “al-Fatāwá al-Shar’iyyah fī al-Qadhāyá Al-‘Asriyyah,” a collection of various rulings by Muhammad Ibn Fahd al-Ḥusayn.

[3] Taken from the cassette: Fatāwá al-‘Ulamā fī Hukm al-Tafjīrāt wal-Muẓāharāt wal-Ightiyālāt.

The Fitnah of the Khawarij – Shaykh Salih Ali-Shaykh

Title The Fitnah of the Khawārij[1]

Original Title فتنة الخوارج

Author Ṣāliḥ Ibn ‘Abd al-‘Azīz Āli-Shaykh

Translated by Abu az-Zubayr Harrison (rahimahullaah)

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1Introduction

In the name of Allah, the most merciful, the bestower of all mercy. All praise and thanks are for Allah, the Lord of all creations. And may peace and prayers be on our prophet, Muhammad, and on his family and companions.[2]

I have divided the topics I will speak about into four sections:

1I will mention the causes and origins of فِتَن “Fitan” (pl.) (sing. فِتْنَة) or tribulations and afflictions, because knowing the causes means knowing their effects and knowing the origins means knowing their consequences.

Three Required Characteristics for Seeking Knowledge -Shaykh Saalih Aali Shaikh

AUTHOR: Shaikh Saalib bin ‘Abdil-‘Azeez Aali Shaikh
SOURCE: A transcribed lecture: “Al-Manhajiyyah fee Talab-il-‘Ilm”
PRODUCED BY: Al-Ibaanah.com

Tonight, we will begin with a very important and beneficial, Allaah-willing, introduction on the method of seeking knowledge. The reason for this talk is due to the great response and love for seekingp knowledge that we see from the youth, may Allaah bless them. However, many of them are not aware of the correct method for acquiring it. How should one seek knowledge? Some of them spend a long time, maybe years, seeking knowledge but they don’t achieve the level that others have achieved during that same amount of time. The reason behind this is due to his lack of adhering to the correct methodology with regard to seeking knowledge. This is the methodology by which if a student of knowledge adheres to it, he will achieve a share of what Allaah had decreed for him – a share that will benefit him; a share that is firm and established, which he will be able to convey to others in a clear and doubt-free manner.

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

Etiquette Seven: Preserving and Safeguarding One’s Books : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

Also from the etiquettes related to books is that one should make an effort to care for and reinforce their outer and inner parts as well as to keep them clean so that the books can be in a presentable condition that is befitting for others besides you.

This is since when a student of knowledge buys a book, he must have or should we say it’s preferred for him to have two types of intentions. The first is that he should intend to benefit from it in order to free himself from ignorance. And secondly, he should intend that others benefit from the book as well – such as either his wife or his children. Afterward, the books can either remain with that person (in his family) or they can be donated after him. Or perhaps one can give them away to someone as a gift or sell them, and so on and so forth.

Etiquette Six: Reviewing and Inspecting One’s Books : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

Also from the etiquettes related to caring for books, even though this topic is vast and covers many aspects, is that a student of knowledge should review and examine his books from time to time. This means that he should not amass books without reviewing what he has. So, for example, he goes out and gets this book and that book, puts them in his library and only refers to a small portion from them. One should continuously inspect all of his books.

You should go and examine what books you have so that you remember the subjects they cover. This is since some people buy the same book twice or three times or maybe even four times due to the fact that they have forgotten that they already have the book! And this is because of the few times that they inspect and review their collection.

Etiquette One: Arranging and Organizing Books : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

A student should arrange his books in such a way that it is easy for him to refer to them if there is an issue that requires him to research some of his books. This means that he should maintain his books in a certain order. The way the books are to be organized depends on the preference of this student. So if he requires that all of his books on Tafseer be arranged together and all of his books on Hadeeth be arranged together, and he further divides the Tafseer section into its various sciences and the Hadeeth section into its various sciences, and the Fiqh books into their respective madh-hab’s and so on and so forth, then there is no harm in this. And if he decides to arrange his books in some other order that he feels is more beneficial, then there is also no problem with this. The objective is for the book to be in a place where if he looks for it, he will find it.

Etiquette Two: Acquiring the Most Accurate Editions of Books : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

From the manners of dealing with books is that a student of knowledge focuses his attention on the revised and accurate editions of books only. In the old days, books used to be bought from a manuscript transcriber known as a warraaq. A person was called a warraaq if he had a place where he would manually transcribe a copy of a book and sell it to buyers or sell it to someone who intended to sell his manuscripts (i.e. dealers). These people were known as warraaqoon – those who devoted their time to transcribing books by hand or to just selling books. Amongst these transcribers were those who were vary careful in their work and others who weren’t.

The closest things in resemblance to them in our time are the publishing houses and print shops that exist today. They have inherited the work of the warraaqoon throughout the passage of time. This is why we say that the occupation of the copyists was taken over in detail as time passed on by the scholars. A student of knowledge should strive to buy a verified and edited book or to transcribe one by hand whilst comparing what he has copied to the original manuscript. Or he should buy a book and compare it with a reliable source copy that is studied in the presence of scholars and so on and so forth.

Etiquette Three: Keeping One’s Books Clean and Tidy : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

The third etiquette with regard to books is that one must strive to keep his books clean and preserved. This means that his books should be clean and have no dust attached to them. They should not be dirty nor should they have any bad markings on them. They should also not be put in an improper place, meaning the book should be put in an appropriate place that is befitting for it.

From that which is not befitting for books – especially the books of the people of knowledge in which can be found a clarification of the meanings of the Qur’aan and the Sunnah – is that they have dirt, dust and filth on them. Keeping books clean is a sign of one’s respect for what is contained in them and a proof that one magnifies the symbols of Allaah. Allaah says:

ِبﻮُﻠُﻘْﻟا ىَﻮْﻘَﺗ ﻦِﻣ ﺎَﻬﱠﻧِﺈَﻓ ِﻪﱠﻠﻟا َﺮِﺋﺎَﻌَﺷ ْﻢﱢﻈَﻌُﻳ ﻦَﻣَو
“And whoever magnifies the symbols of Allaah, then that is truly from the piety of the hearts.” [Surah Al-Hajj: 32]

So if the book is on Tafseer or on the Sunnah or on Fiqh – the lawful and unlawful – or on Creed, then a person should strive to preserve them. Maintaining books clean falls under honoring Allaah and honoring the religious knowledge that is taken from the Qur’aan and the Sunnah.

Etiquette Four: Recording the Points of Benefit found in Books : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

Another etiquette regarding books which deserves attention is: A student of knowledge should maintain (a list of) selected points of benefit for each of his books. This means that if someone reads a book and he doesn’t feel that he will remember or be able to recall what he read later – even if he is young – he should select points of benefit from this book and write them down in a special notebook. Or he can make references to them in the preface of the book, such as in a page at the beginning of the book. So he makes something that resembles a table of contents, however, it is specifically catered to him since these points of benefit that apply to him may not apply to others.

Etiquette Five: Lending Books Out to Others : Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

From the etiquettes related to books, also, is: The manners of lending out books. Giving out books for people to borrow is not allowed unless you are giving them to someone that you trust will care for the books. The reason for this is because you have the most right to your book, unless you find someone else that is in need of it and who, when finished using it, will return it back to you.

It is mentioned in the biography of Al-Khateeb Al-Baghdaadee that a man once asked him if he could borrow one of his books, so he replied saying: “You have three days to use it.” The man said: “That is not enough time.” So Al-Khateeb said: “I have counted its pages, so if you want to make a copy of it, then three days is sufficient for you. And if you want to read it, then three days is sufficient for you. And if you want to do more than that with it, then I have the most right to my book.”

The Student of Knowledge and Books : Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh

The Student of Knowledge & Books
طالب العلم والكتب

Shaykh Sālih bin Abdul-Azīz Āl us-Shaykh
الشيخ صالح بن عبد العزيز آل الشيخ

Al-Ibaanah Book Publishing – Al-Ibaanah.com

About the Book:

This is a translation of a small on-line booklet called: “Taalib-ul-‘Ilm wal-Kutub” [The Student of Knowledge and Books] which was originally a lecture delivered by Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh in the Kingdom of Saudi Arabia and transcribed by a student of knowledge then made available for free on the internet in Arabic. The source used for this translation was the one found in http://www.sahab.org.

In this book, the Shaikh discusses seven etiquettes that a Muslim, and in particular a student of knowledge, should abide by with regard to books. The author has done an excellent job in explaining these general guidelines and points.

Does The Ends Justify The Means ? – Shaykh Salih Ali-Shaykh

Shaykh Salih Ali-Shaykh [1]  on Political Demonstrations
& the Principle: “The ends justify the means”[2]

As for what people state that: “The ends justify the means” – this is wrong and not from our Islamic legislation. On the contrary, in the legislation, the means have specific rulings and with the condition that they be initially permissible. If the means are forbidden, such as a person drinking alcohol for medicinal purposes, then even if there may be some sort of remedy in it, it is still forbidden. So, not all means may have the same ruling as the end result. Rather, the means must be permissible in themselves.

It is also not always the case that a servant (of Allah) may assume that since certain means are successful, he’s therefore allowed to take them. An example of this is political demonstrations. For example, if a large group of people comes as says, “If we stage a demonstration, this will pressure the leader and then consequently he will have to change and rectify the situation. The end justifies the means.” We say that this is completely false because the means in themselves are forbidden. These actions, even though the goal may be sincere and necessary, still the origin is impermissible. It is just like a person using a forbidden substance for some cure. Thus, there are many means and methods someone’s intellect may come up with, yet they may not be justified by the end result. So, this is for sure a false principle.

The means must be permissible in origin and then the ruling of the end result is applied to them; if the end result is allowable, the means are allowed. If it is obligatory, then the means are likewise.[3]

[1] Salih Ali-Shaykh: One of the leading scholars of Saudi Arabia, a member of the Council of Senior Scholars, and the current minister of Islaamic Affairs in Saudi Arabia. (born 1362 Hijrah / 1941).

[2] This fatwa was taken from a book called “al-Fatawa al-Shar’iyyah fi al-Qadhaya Al-‘Asriyyah,” a collection of various rulings by Muhammad Ibn Fahd al-Husayn.

[3] Taken from the cassette: Fatawa al-‘Ulama fi Hukm al-Tafjirat wal-Muzaharat wal-Ightiyalat.

Reference: http://www.answering-extremism.com/trans-pub/ae_sas_1.pdf

Ahl us-Sunnah wal Jamaa’ah = Salafiyyah = The Saved Sect – Shaykh Saalih Aal us-Shaykh & Shaykh Fawzan

Shaykh Saalih ibn Abdul-Azeez Aal us-Shaykh
Shaykh Saalih bin Fawzaan al-Fawzaan

 

1) Shaykh Saalih ibn Abdul-Azeez Aal us-Shaykh:

So Ahlus-Sunnah wal Jamaa’ah, this word was coined at the end of the second generation after Hijri by the followers of the narrations [Aathaar], and the opponents to the various sects that left the way of the companions [Sahaabah] and their students [Taabi’een].

And the first to use it [terminology] were some of the teachers of Al Bukharee – rahimahumuAllaah – and they joined the two words as-Sunnah and al-Jamaa’ah because there are those who call towards following Sunnah but they might not be with the Jamaa’ah. And there are those who call towards Jamaa’ah without following the Sunnah.

So the differentiation of the way of the people of Hadeeth and narrations [Athar] and the followers of the pious predecessors [Salaf-us-Saalih] is based upon two things:

“Following the Sunnah and the Jamaa’ah”

And each from both of these is bound to the other.