Archive for July, 2013

How to Seek Knowledge if You Can’t Reach the People of Knowledge – Shaikh Ahmad Bazmool

July 29, 2013

(bio and tazkiyyah for Shaikh Ahmad Bazmool: )



The following from:



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

How to seek knowledge if you can’t reach the people of Knowledge

Shaykh Ahmad bin Umar Bazmool

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

Translated by:

Mustafa George

Ruwais, United Arab Emirate

A Supplication (Dua) for Laylatul Qadr

July 28, 2013

Found here:


The above link taken from:



3 ahaadeeth on the virtues of Madinah

July 28, 2013

These ahaadeeth were some of the ahaadeeth mentioned by Shaikh Sulaymaan ar-Ruhaylee (who has been praised by Shaikh Muhammad bin Haadee here: ) in a recorded lecture recently played here:



The Prophet (sallallahu alayhe wa sallam) said:



إنَّ إبراهيمَ حرَّم مكةَ ، و دعا لها

و إنِّي حرَّمتُ المدينةَ ، كما حرَّم إبراهيمُ مكةَ

و دعوتُ لها في مُدِّها و صاعِها مثلَ ما دعا إبراهيمُ لمكةَ


Indeed Ibraheem (Abraham) made Makkah a sanctuary and made du’a for it.  And indeed I have made Madeenah a sanctuary as Ibraheem made Makkah a sanctuary.  And I have made dua for it (Madeenah) for its Mudd and its Saa’ just like Ibraheem made du’a for Makkah.”


Shaikh Albaani declared it Sahih in Sahih al Jaami’ (1523), narrated by Abdullah bin Zaid






من دخل مسجدَنا هذا ليتعلَّمَ خيرًا أو ليُعلِّمَه ؛

كان كالمجاهدِ في سبيلِ اللهِ ،

ومن دخله لغيرِ ذلك ؛

كان كالنَّاظرِ إلى ما ليس له


Whoever enters this masjid of ours (the Prophet’s – sallallahu alayhe wa sallam – masjid in Madinah) to either learn good or teach it, is like a Mujaahid in the way of Allah.  And whoever enters it for other than that is like one who looks at what doesn’t belong to him.”


Shaikh Albaani declared it Hasan (good) in Sahih al Mawaarid,(69), narrated by Abu Hurairah










اللَّهمَّ حبِّبْ إلينا المدينةَ كما حبَّبتَ إلينا مَكَّةَ أو أشدَّ

وانقل حُمَّاها إلى الجحفةِ

اللَّهمَّ بارِك لنا في مدِّنا وصاعِنا



“O Allah! Make us love medina as You made us love Mecca, or more, and transfer the fever that is in it, to Al-Juhfa. O Allah! Bless our Mudd and our Saa’ (kinds of measures).”

(translation of this hadeeth taken from: )


Sahih Bukhari, Book of Du’a (Da’waat), narrated by Aishah


The Levels of the Prophetic Da’wah

July 21, 2013


The following is taken from a lecture by Shaikh Arafaat al Muhammadee – a student of the Scholars (such as Shaikh Abdul Muhsin al Abbaad and Shaikh Ubaid al Jaabiree). Many of his lectures are here:

The following taken from one of his lectures on the Prophetic Seerah:

فقوله: اقرأ هذا أمر بالقراءة فقط لا بالتبليغ لم يأمره بأن يبلغ


So His statement – “Iqra” – this is a command to recite only, not to spread it. He didn’t command him to spread it.

لهذا قال العلماء عندما قال له اقرأ صار نبيًا عليه الصلاة والسلام

For this reason, the Scholars say that when it was revealed to him “iqra” (96:1) he became a Prophet – alayhe as-salaatu was-salaam

لكن لما نزلت عليه ﴿يَا أَيُّهَ ا الْمدَّثِّر ﴿ ٠﴾ قمْ فَأَنذِر﴾ المدثر:

But when the verses were sent down: “Yaa ayyuhaal-muddaththir, qum fa’andhir” (Muddaththir 74: 1-2)



هنا أمر بالإنذار وبذلك صار رسولًا عليه الصلاة والسلام

This is the command to warn and with this he became a Messenger- alayhe as-salaatu was-salaam





إذً ا كما قال العلماء نبِّئَ باقرأ وأرسل بالمدثر

So as the Scholars say, he was made a Prophet with “iqra” and he was made a Messenger with “muddaththir”




صار نبيًا باقرأ وصار رسولًا عليه الصلاة والسلامحينما نزلت عليه يا أيها المدثر

He became a Prophet with (the revelation of the verse) “iqra” (96:1) and he became a Messenger – alayhe as-salaatu was-salaam – when “yaa ayyuhaal-muddaththir” (74:1) was sent down




ولهذا هنا ذكر العلماء أيضاً مراتب للوحي فقالوا

And for this reason, here the Scholars have also mentioned the levels of the revelation.  They said:



المرتبة الأولى: هي النبوة

The First Level: is Prophethood




والمرتبة الثانية: أمر الله عز وجللنبيه بإنذار عشيرته الأقربين

The Second Level: Allah’s command – Lofty and Exalted is He – to His Prophet to warn the close relatives of his tribe1




والمرتبة الثالثة: الأمر بإنذار قومه

The Third Level: The command to warn his people





والمرتبة الرابعة: بإنذار قوم ما آتاهم من نذير من قبله وهم العرب

The Fourth Level: Warning a people whom no Warner had come to them before- and they are the Arabs




والمرتبة الخامسة: إنذار جميع من بلغته دعوته عليه الصلاة والسلام من الجن والإنس إلى آخر الزمن

The Fifth Level: Warning all whom his call reaches – alayhis-salaatu was-salaam – from the jinn and mankind until the end of time


هذه المراتب التي ذكرها العلماء مراتب الدعوة التي دعا النبي عليه


These are the levels which the Scholars mention are the levels of dawah which the Prophet – alayhis-salaatu was-salaam called to







1وذُكر أن هذه الآية لما نـزلت, بدأ ببني جده عبد المطلب وولده, فحذّرهم وأنذرهم.

It was mentioned that when this verse (26:214) was sent down, he (sallallahu alayhe wa sallam) began with the children of his grandfather Abdul Muttalib and his children, so he warned them and admonished them. (Tafsir at-Tabari)

Leaving off the shaddah on the letter yaa in “iyyaaka na’budu and iyyaaka nasta’een” in al Faatihah

July 16, 2013



From Tafsir al Qurtubi:



الْجُمْهُور مِنْ الْقُرَّاء وَالْعُلَمَاء عَلَى شَدَّ الْيَاء مِنْ إِيَّاكَ فِي الْمَوْضِعَيْنِ …. فَإِنَّ الْمَعْنَى يَصِير : شَمْسَك نَعْبُد أَوْ ضَوْءَك 


“The majority of the scholars and recitors hold that the yaa in ‘iyyaaka’ has shaddah in both places (in the verse in al Faatihah – iyyaaka na’budu wa iyyaaka nasta’een)….Because indeed the meaning becomes (if the shaddah is left off): ‘your sun we worship’ or ‘your light (we worship)’”


Tafsir al Qurtubi for the verse in al Faatihah – You (God, the Creator) alone do we worship and You alone do we seek help from1





In “Mughni al Muhtaaj”2 the author said:


لو تَرك الشَّدَّة من قوله : ” إيَّاك ، مُتَعَمِّدًا ، وعَرف معناه أنه يَكفر ؛ لأنّ الإيَـا ” : ضوء الشمس ، فكأنه قال : ” نَعْبُدُ ضوءَ الشمس

“If he leaves off the shaddah in His statement: ‘Iyyaaka’, on purpose, while he knows its meaning and that he has disbelieved; because ‘al-iyaa’ means: the light of the sun.  So it is as if he is saying: ‘We worship the light of the sun’


From Lisaanul Arab3:


وإيا الشمس وأَياؤها: نورها وضوءها وحسنها

And the ‘Iyaa‘ of the sun and ‘ayaa’uhaa’ means: its light and its beauty







1 It is permissible to seek help from the creation with the following conditions: the one being asked must be:


2.Able (to do what is asked)

3.Present (or on the phone/internet with you)

Please refer to p.159 – 160 of Shaikh Ubayd al Jaabiree’s Explanation of the Three Principles

2 The full name of the book is:

مُغْنِي المُحْتَاج إلى مَعْرِفَة مَعَانِي أَلْفَاظ المنهاج

The author, Imaam Shamsud-Deen Muhammad bin Ahmad al-Khateeb ash-Shirbini, died over a thousand years ago.  This book of his is used as a reference by the ulama (and there is a reference to it in footnote number 6 of this article: )

Authentic hadeeth to say on breaking the fast

July 11, 2013



Abdullah bin Umar – radiallahu anhumaa – narrated that when the Prophet – sallallaahu alayhe wa sallam – would break his fast, he would say:



ذَهَبَ الظَّمَأُ وابْتَلَّتِ العُرُوْقُ وثَبَتَ الأَجْرُ إِنْ شَاءَ اللهُ



The thirst is gone, the veins are quenched, and the reward is confirmed, in shaa Allah”





Shaikh Albaanee declared it “hasan” in Saheeh al Jaamee (4678)


Shaikh Ibn Baz said its isnaad was hasan in a footnote in Buloogh al Maraam (407)


Imaam as Suyooti declared it “saheeh” in al Jaami’ as-Sagheer (6589)


And Imaams Ibn Hajar (al Asqalaanee) and ad-Daaraqutnee declared it “hasan”


Shaikh Ibn Baz on Darwin’s Theory

July 7, 2013



The following translated from:



Question: It is known that some of the people think that the their (man’s) origin is an animal – in agreement with the western theory – so what do you have to say about that?




Answer (by Shaikh Bin Baz):

Darwin’s theory says that the origin of mankind is monkeys and that the son of Adam (mankind) is a speaking animal and that all of us are animals. But Allah created life for the son of Adam and gave him an intellect and (eloquent) speech.  However, this filthy theory is false according to the consensus of the Scholars.  The monkeys are a (separate) species from the species, the dogs are a (separate) species from the species, the pigs are a (separate) species from the species, the cats are a (separate) species from the species, and likewise are the lions, tigers, leopards, and other than them (i.e. all are separate species).  As for man, then he is a separate creature with intelligence and speech whom Allah created from a despised fluid.  And our father is Adam – peace be upon him – Allah created him from clay.  So he is a separate creature and a species from the (different) established species – and they are the children of Adam.  The jinn are also an established species – created from a smokeless flame of fire.  And every type of animal/insect is an established species (community) until even the ants are a species.




(end of first article)




The following translated from:



Question: I always hear and read that man was a monkey in the beginning, then he passed through stages and changed until the modern man that we know today.  Is this logical or not?  And are the origins (of man) a monkey – meaning the origins of the formation of its (the monkey’s) body are the same origins of the formations of man’s?  Benefit us, (we ask that) Allah reward you with good.





Answer (by Shaikh Ibn Baz):

(With the Name of Allah (God, The Creator), The Most Merciful, The Bestower of Mercy


Peace and blessings be upon the Messenger of Allah, his family, his Companions, and whoever follows his guidance.  As for what follows:


This statement that the questioner mentioned is rejected and false.  It opposes the Book of Allah – Exalted and Lofty is He – and the Sunnah of the Messenger – (we ask that) Allah exalt him and raise his rank – and it opposes the consensus of the Salaf of the ummah. And this statement has become known from the one called Darwin – and he is a liar in what he says. 


Rather, the origin of man – his origin is known.  His origin is not a monkey, nor other than a monkey.  Rather, he is man – upright, intelligent – Allah (God, The Creator) created him from clay (water and soil), from earth.  That is our father – Adam – peace be upon him – Allah created him from earth (soil).



As Allah – Exalted and Lofty is He – said (translated):


And indeed We created man (Adam) out of an extract of clay (water and earth).” (Al-Mu’minun 23:12)1


He is created from this soil.  Allah created him with his image – his height was sixty cubits (90 feet) – 60 cubits tall.  Then the creation began to decrease (in height) until now….So his (Adam’s) children are like him – created in the form of their father (Adam). They have hearing, they have sight, they have intellects, and they have the stature that you see today  – they walk on their legs.  They speak, hear, see, and eat with their hands…



They aren’t in the shape of monkeys, nor the form of monkeys.  They (people) have a specific form which befits them.  And likewise is every species (community): 


The monkeys are a separate species


The pigs are a separate species


Likewise are the dogs, donkeys, cats, and the species other than them


There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered. (Al-An’am 6:38)”2


These species (communities) – all of them will be gathered before Allah and collected together on the Day of Resurrection – some of them will give detailed accounts about others



Then it will be said to them (the animals): Be dirt!


So they will become dirt (soil) – except for the Jinn and Mankind – theirs is a different situation.  They will be called to account and recompensed for their actions.  So whoever obeyed his Lord (worshiping only Him as a Muslim) then he (or she) will go to Paradise.  And whoever disbelieved in his Lord (by worshiping others with Him or disbelieving in His existence, for example) then he (or she) will go to the fire.


As for these animals, then they are separate species. The monkeys are a separate species which has its own essential nature, its own origin, its own characteristics. And likewise are the pigs, dogs, donkeys, camels, cows, and sheep. And likewise the species (each) have their (different) forms and distinct characteristics which Allah has created for it – He is Free from all deficiencies and defects – and He is The Most Wise, The All-Knowing. And He sees best the details….



The details of their structures (make-ups) – He has more insight into this and knows it better (than everyone) – He is The Most High and Free from all deficiencies and defects.  But it is obligatory that the servant (the human being) believes that the creation of Adam was not like the  creation of monkeys. And that the origin of Adam is the same origin which he is upon today – his origin was not a monkey, nor other than that.  Rather, he is man, upright in his form….


He possesses intellect, he possesses hearing, he possesses sight, he possesses the known senses like smelling, touch, taste, and other than that from what Allah created him with.  So the statement that his origin is a monkey is a rejected statement, a false statement. And if it were said that the one who said this was a kaafir, it would be a well-founded statement. For what is most apparent – and Allah knows best – is that the one who says this while knowing what the legislation (Quran and Sunnah) has brought, then he is a disbeliever because he has belied Allah and His Messenger and he has belied the Book of Allah – He is The Most High and Free from all deficiencies and defects.



(end of second article)









1Translation of the verse taken from:

2Translation of the verse taken from:








Shaikh Rabee: “I am not pleased that anyone has blind partisanship towards me, ever”.

July 5, 2013

Arabic text of full question and answer (as well as audio links) can be found here:


نصيحتي لكم أن تدرسوا ، إذا تُكُلم في شخص ،

أن تدرسوا عنه ، وتأخذوا أقوال الناقدين

وتفهمونها ،

وتتأكدون من ثبوتها ، فإذا تبين لكم ذلك

فليحكم الإنسان من منطلق الوعي والقناعة

لا تقليدا لهذا أو ذاك ولا تعصبا لهذا أو ذاك ،

ودعوا الأشخاص فلان وفلان ،

هذه خذوها قاعدة وانقلوها لهؤلاء المخالفين

ليفهموا الحقيقة فقط ويعرفوا الحق

ويخرجوا أنفسهم من زمرةالمتعصبين بالباطل ،

وأنا لا أرضى لأحد أن يتعصب لي أبدا

إذا أخطأت فليقل لي من

وقف لي على خطأ أخطأت .

بارك الله فيكم

ولا يتعصب لأحد هذا أو ذاك ،

لا يتعصب لخطأ ابن تيمية ولا ابن عبد الوهاب

ولا لأحمد بن حنبل ولا للشافعي ولا لأحد

إنما حماسه للحق واحترامه للحق

ويجب أن يكره الخطأ ويكره الباطل

My advice to you is that you study.  When a person is spoken about, that you learn about him.  And that you take the statements of those who examine critically and understand them (those statements).  And that you are certain about their (the statements) reliability.

So when that becomes clear to you, then let a person judge from the starting point of carefulness and conviction, not from blind following this one or that one, nor from blind  partisanship to this one or that one.  And leave the personalities of So-and-so and So-and-so. 

Take this as a fundamental principle and spread it to these opposers only so that they can understand the reality and know the truth and so they can extract themselves from the group of blind partisanship to falsehood.

And I am not pleased that anyone has blind partisanship towards me, ever.

If I make a mistake then let someone say something to me who will stop me from the mistake in which I have erred – baarakallahu feekum.

And do not have blind partisanship for this one nor that one – do not have blind partisanship for a mistake of Ibn Taymiyyah, nor Ibn Abdul Wahhaab, nor for (the mistake of) Ahmad ibn Hanbal, nor Ash-Shaafi’ee, nor anyone.

One’s enthusiasm is for the ttuth, and one’s reverence is for the truth. And it is obligatory for a person to dislike error and falsehood.

Translated by Ummu Khadijah