Archive for the ‘Saalim Taweel’ Category

Some Beneficial Points Extracted From Shaikh Ahmad Baazmool’s Criticisms Against Shaikh Saalim At-Taweel

February 25, 2013

1. http://salaficentre.com/2013/02/part-1some-beneficial-points-extracted-from-shaikh-ahmad-baazmools-criticism-against-shaikh-saalim-at-taweel/

 

2. http://salaficentre.com/2013/02/part-2-some-beneficial-points-extracted-from-shaikh-ahmad-baazmools-criticisms-against-shaikh-saalim-at-taweel/

 

 

Advertisements

Shaikh Ahmad Bazmool’s advice to those who place importance upon the truth Part 4

November 20, 2012

Download as a file:

Advice for those who place importance on the truth and not the creation part 4

 

 

 

First installment

 

Second installment

 

First part of the third installment

 

Second part of the third installment

 

 

Some excerpts from the Fourth Installement:

http://www.albaidha.net/vb/showthread.php?t=41901

 

أما بعد:
فهذه هي الحلقة الرابعة من سلسلة مقالاتي التي بعنوان ( هذا بعض بياني لمخالفات الشيخ سالم الطويل لمن يعظم الحق لا الخلق )
وبفضل الله تعالى ومنته ثم بفضل جهود شيوخنا السلفيين الصادقين كانت الحلقات الماضية لها أثر كبير على الشباب السلفي نصرة لهم على من خالفهم وخذلهم .

(After Khutbatul Hajah)

 

As for what follows:

 

This is the fourth installment of the my series of articles with the title: This is some of my explanation of the oppositions (to the Sunnah) of the Shaikh Saalim Taweel for whoever places importance on the truth and not the creation.

 

And by the Bounty of Allah The Most High and His blessing, then by virtue of the the efforts of our truthful Salafee Shuyookh, the past installments have had a big influence upon the Salafi youth in helping them against those who oppose them and abandon them.

 

 

 

 

وقد اطلع شيخنا الدكتور محمد بازمول حفظه الله تعالى على الحلقة الثالثة وكتب لي رسالة يؤيدني فيها على هذا البيان والحوار فجزاه الله خيراً .
وإليك نص رسالته :

 

And indeed our Shaikh, Dr. Muhammad Bazmool – (we ask that) Allah, The Most High, preserve him – was well acquainted with the third installment and he wrote me a letter helping me in this clarification and conversation, so (we ask that) Allah reward him with good.  Here is the text of his letter:

قال الشيخ محمد بازمول : قرأت مجمل ما ذكرته في الحلقة الثالثة واسأل الله عز وجل أن يوفقك ويسددك وأن يلهم الشيخ فلاح سلمه الله والشيخ سالم الطويل لقبول الحق والرجوع إليه .
جزاك الله خيراً على جهودك في هذا الباب نفع الله بك الإسلام والمسلمين انتهى

Shaikh Muhammad Bazmool said: ‘I read a summary of what you mentioned in the third installment and I ask that Allah – Exalted and Lofty is He – grants you success and guides your steps and that it inspires Shaikh Falaah – (we ask that) Allah keep him safe – and Shaikh Saalim at-Taweel  to accept the truth and return to it.  (we ask that) Allah rewards you with good for your efforts in this.  (we ask that) Allah causes Islam and the Muslims to benefit by you.’

(End of his speech)

 

 

 

وقد كنت سألت شيخنا محمد بازمول حفظه الله تعالى : عن قول بعض الناس : إنك لست راضياً عن منهجي في الكلام على المخالفين ؟فتبسم وقال لي : بل أنا أرجع لك واسألك عن أناس لا أعرف حالهم وأستفيد منك جزاك الله خيراً .

And I indeed asked our Shaikh Muhammad Bazmool – (we ask that ) Allah The Most High preserves him – about the saying of some of the people that you are not pleased with my way of speaking about the opposers?

 

So he smiled and said to me: ‘Nay, rather I return to you and ask you about people whose conditions  I don’t know about and I benefit from you – (we ask that ) Allah reward you with good.’

 

 

 

فقلت : جزاك الله خيراً هذا من تواضعك الجم . وأنا من طلابك ولا زلت أتعلم وأستفيد منك .
عودٌ على بدء :

So I said: (we ask that) Allah reward you with good.  This is from your abundant humility. I am from your students and I am still learning and benefiting from you.

Returning to the topic:

وفي هذه الحلقة استكمل مناقشتي وحواري مع الدكتور فلاح مندكار حفظه الله تعالى في كلامه الصادر منه في تلك الجلسات والذي تضمن أموراً لا تتمشى مع المنهج السلفي . فأقول مستعيناً بالله تعالى :

In this installment, I complete my discussion and conversation with Dr. Falaah Mandakaar – (we ask that) Allah, The Most High, preserve him – regarding his speech coming from him during those sittings and and what it contains – matters which are not in agreement with the Salafi manhaj.

 

So I say , seeking the help of Allah, The Most High:

 

 

 

 

 

قال الدكتور فلاح مندكار حفظه الله تعالى

بدأ كلامه وذكَر (أخونا) سالم العجمي ثم الشيخ سالم الطويل، قال: أما سالم العجمي أنا لا أعرفه فاسألوا عنه أهل الكويت !

ما شاء الله!..

ولما جاء للثاني سالم الطويلقال: أما سالم الطويل فهذا يجب التحذير منه، ويجب ويجب..!! لماذا لم تقل في الثاني كما قلتَ في الأول؟))

Dr. Falaah Mandakar – (we ask that) Allah, The Most High, preserve him – said:

…He began his speech by mentioning our brother Saalim al Ajmee then Shaikh Saalim at Taweel. He said: ‘As for Saalim al Ajmee, I don’t know him, so ask the people of Kuwait about him’

 

Maa shaa Allah!

 

When it came to the second one – Saalim at Taweel, he said: ‘As for Saalim at Taweel, then this one it is obligatory to warn from him1

 

Why didn’t you say for the second one the same thing you said for the first?”

 

 

 


التعليق :
لي مع هذا الكلام وقفات :
الوقفة الأولى : قولك (هذا المتكلم) تقصدني أنا أحمد بن عمر بازمول، وكلامي في سالم الطويل حين سئلت عنه ! فبينت ما أعرفه عن حاله !
خاصة وأنه يتناقل بعض الناس أن الشيخ العلامة ربيع بن هادي المدخلي يزكيه !
وهذا التزكية لم تحصل من الشيخ العلامة ربيع المدخلي حفظه الله تعالى فيما أعلم .

Comments:

I have several points (in reply) to this speech:

The first point: Your statement ‘This speaker’ – you mean me – I am Ahmad ibn Umar Baazmool.  And my speech regarding Saalim at Taweel when I was asked about him, I clarified what I knew about his condition.  Specifically that he tells some of the people that the Allaamah, Shaikh Rabee ibn Haadee al Madkhalee, gave him tazkiyyah.  And this tazkiyyah was not obtained from the Allaamah, Shaikh Rabee al Madkhalee – (we ask that) Allah preserve him – from what I know.

 

 

 

الوقفة الثانية : قولك أني قلت عن سالم الطويل : (يجب التحذير منه) ! قلت : عبارتي بارك الله فيك يا دكتور فلاح (( وأما سالم الطويل فيُحذر منه ))
ولم أقل كلمة ( يجب ) !

والسؤال هنا يا دكتور فلاح : من خالف الحق وبُيِّن له وأصر على مخالفته ما حكمه في المنهج السلفي ؟

 

The second point: Your statement that I said about Saalim at Taweel: ‘it is obligatory to warn from him‘.  I say: My phrase, (we ask that) Allah bless you O Dr. Falaah, was: ‘As for Saalim at Taweel, then he is warned from’ and I didn’t say ‘it is obligatory’!

 

And the question here, O Dr. Falaah, is: The one who opposes the truth, and the truth was made clear to him, and he persisted upon his opposition, what is his ruling in the Salafee manhaj?

 

 

 

الوقفة الثالثة : قولك يا دكتور فلاح ( لماذا لم تقل في الثاني كما قلتَ في الأول؟)هذا السؤال غريب جداً من أمثالك للأسف الشديد وأنت أستاذ العقيدة !
ولا أدري هل الاستفهام مخرجه لطلب الجواب فأجيبك أم أنه استفهام استنكاري لا لطلب الجواب !! ولكن سأجيبك على الاحتمالين :

The third point: Your statement, O Dr. Falaah: ‘Why didn’t you say for the second one the same thing you said for the first?’

 

This is a very strange question coming from the likes of you while you are a teacher of the Aqeedah! And I don’t know if this is a question which you would like me to answer or whether it is a rhetorical question – which needs no answer2. But I will answer both of these possibilities.

 

 

 

أما الأول – وهو الاستفهام لطلب الجواب فيحتاج لجواب . وجوابه : لأن الله يقول { وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا }

As for the first possibility – and it is the questioning to seek an answer – then it needs an answer. And its answer is: Because Allah says (translated):

 

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh). (Al-Isra 17:36)3

 

 

 

 

 

ويقول عز وجل {قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ} فأنا لا أعلم حال سالم العجمي حين سئلت عنه فكيف أتكلم فيه .
وأعلم حال الطويل حين سئلت عنه فكيف أسكت ولا أنصحه ! فهل أسوي بين الجهل والعلم !

 

And He – Lofty and Exalted is He – says (translated):

Say: “Are those who know equal to those who know not?” (39:9)4

 

So I didn’t know the condition of Saalim al Ajmee when I was asked about him (before), so how was I to speak about him? And I knew the condition of at-Taweel when I was asked about him, so how could I be silent and not advise him!  Should I make ignorance and knowledge equal!

 

أما قال سعيد بن جبير :” قد أحسن من انتهى إلى ما سمع فهذا علمي وما ثبت عندي من حاله .

As for the statement of Sa’eed ibn Jubair: ‘Indeed the one who stops at what he hears has done well’5

 

Then this is my knowledge and what is established with me about his condition.

 

 

 

 

 

ولحديث أبي هريرة أن رسول الله صلى الله عليه وسلم قال حق المسلم على المسلم ست وإذا استنصحك فانصح له …”. فهل سكوتي عن حاله وقد علمته من الأمانة لمن استنصحني ؟ وأما الثاني – وهو الاستفهام الانكاري فلا يحتاج لجواب !! لكن يحتاج لبيان أن هذا الاستفهام الانكاري منك يا دكتور فلاح ليس في محله !!

 

And the hadeeth of Abu Hurairah that the Messenger of Allah – (we ask that ) Allah exalt him and raise his rank – said: ‘The right of the Muslim upon the Muslim is six…(from them) And when your advice is sought, then advise him’

 

So is my being silent about his condition when I knew what it was part of the Amaanah (trust) for the one who sought my advice?

 

As for the second possibility – and it is the rhetorical question – so it doesn’t need an answer. But it needs a clarification that this rhetorical question from you O Dr. Falaah – is misplaced!!

 

 

 

 

 

لأنك تطالبني : أن أسكت مسوياً بين العلم والجهل ! وهذا – فيما أحسبك ما لا ترضاه أنت !
ولا يقره الشرع لغير ضرورة كما هو معلوم مقرر . فكيف أفعله أنا !

 

Because you are requesting me: to be silent both when I know and when I don’t know!

 

And this – in what I think – is what you are not pleased with!

 

And the legislation does not consent to this without necessity as is known and established.

 

So how could I do that!

 

 

 

 

 

 

الوقفة الرابعة : أنا لم أتكلم في سالم العجمي حينها لأني لا أعرفه . أما الآن فقد علمت حاله حيث سألت عنه أهل بلده ؟ فلم يرتضوا منهجه وقالوا : يتخبط في محاضراته وخطبه على طريقة الحزبيين . وقالوا : إن سالماً العجمي يقول للشباب السلفيين في قبولهم رد العلامة عبيد الجابري على إبراهيم الرحيلي : أنتم تنقادون وراء عبيد كالغنم ! وكفى بهذه الكلمة بياناً لسوء حال هذا الرجل !

The fourth point: I didnt speak about Saalim al Ajmee at that time because I didn’t know him.  As for now, then I became aware of his condition when I asked the people of his country about him. They were not pleased with his manhaj and said: ‘In his Khutbahs and lectures he gets lost  in the path of the Hizbiyyen.’ 

 

And they said: ‘Indeed, Saalim al Ajmee says to the Salafee youth regarding their acceptance of the refutation of Allamah Ubaid al Jaabiree about Ibraheem Ruhaylee: ‘You follow submissively behind Ubaid like sheep’!

 

And this statement is sufficient in exposing the evil condition of this man!

 

 

 

 

الوقفة الخامسة : يا دكتور فلاح مندكار : ألا يدلك موقفي هذا من الرجلين على أني أتحرى في الكلام ولا ألقيه على عواهنه بل من علمت حاله تكلمت ومن جهلت حاله أحلت على من يعلم ….

The fifth point: O Dr. Falaah Mandakaar: Does this  stance of mine regarding these two men not show you that indeed I examine the speech and I don’t talk without restraint? Rather, whoever I know his condition, I speak about, and whoever I am ignorant of his condition, I defer to the one who knows….”

 

 

 

 

قال الدكتور فلاح مندكار حفظه الله تعالى

 

(( ولعل لو سالم الطويل لو مر أمامك لا تعرفه ولا يعرفك ((

 

Dr. Falaah Mandakar – (we ask that) Allah, The Most High, preserve him – said:

 

And perhaps if Saalim at Taweel passed in front of you, you wouldn’t know him and he wouldn’t know you”

 

 

التعليق :
هل يلزم من تكلم في شخص جرحاً أو تعديلاً أن يعلم به برؤية أو وصف ! هذا شرط في البيع : العلم بالمبيع برؤية أو وصف ! أما في باب الجرح والتعديل فليس بشرط !! – وما علاقة رؤية شكله في جرحه وتعديله !!
هل علماء الجرح والتعديل عرفوا ذوات كل من تكلموا فيهم !! لقد تكلموا في أناس ماتوا قبل عشرات السنين بل أكثر !!! – فهذا غريب جداً منك يا دكتور فلاح وأنت رجل أكاديمي جامعي تعرف كيف

توزن الأمور

 

 

Comments:

Is it necessary for whoever speaks about a person, criticizing him or praising him, that he knows what he looks like!

 

This is a condition for buying and selling – having knowledge of the product being sold – by sight or description!

 

As for with regards to jarh and ta’deel, it is not a condition!!

 

And what is the connection between seeing how he looks and criticizing or praising him!!

 

Did the scholars of jarh and ta’deel know how everyone they spoke about looked!!

 

And indeed they spoke about people who had died dozens of years before and more!!!

 

So this is very strange from you O Dr. Falaah while you are an Academic, university man who knows how to weigh affairs

 

 

 

 

ولست بحاجة أن أورد الدليل على مخالفة قولك لمنهج السلف لكني سأكتفي بإيراد قصة ابن عمر رضي الله عنهما وقصة الإمام أحمد بن حنبل رحمه الله تعالى

:

And you are not in need of me mentioning the proof of how your speech opposes the manhaj of the Salaf, but I will suffice with mentioning the story of Ibn Umar – (we ask that) Allah be pleased with them both (him and his father) and the story of Imam Ahmad ibn Hanbal – (we ask that) Allah, The Most High, bestow mercy upon him.

 

 

قصة ابن عمر : أخرج مسلم عن يحيى بن يعمر قال : كان أول من قال في القدر بالبصرة معبد الجهني فانطلقت أنا وحميد بن عبد الرحمن الحميري حاجين أو معتمرين فقلنا لو لقينا أحداً من أصحاب رسول الله صلى الله عليه وسلم فسألناه عما يقول هؤلاء في القدر ؟

 

The story of Ibn Umar from Muslim, narrated by Yahya ibn Ya’mur who said: “The first one to speak about qadr in Basrah was Ma’bad al Juhani.  So Humaid ibn Abdur Rahman al-Himyari and I set out for Hajj or Umrah.  So we said that if we met anyone from the Companions of the Messenger of Allah – (we ask that) Allah exalt him and raise his rank – we would ask him about what these people were saying regarding the divine decree.

 

 

 

 

 

فوفق لنا عبد الله بن عمر بن الخطاب داخلاً المسجد فاكتنفته أنا وصاحبي أحدنا عن يمينه والآخر عن شماله ! فظننت أن صاحبي

 

سيكل الكلام إليَّ فقلت : أبا عبد الرحمن، إنه قد ظهر قبلنا ناس يقرؤون القرآن ويتقفرون العلم وذكر من شأنهم وأنهم يزعمون أن لا قدر وأن الأمر أنف قال فإذا لقيت أولئك فأخبرهم أني برئ منهم وأنهم برآء مني والذي يحلف به عبد الله بن عمر لو أن لأحدهم مثل أحد ذهبا فأنفقه ما قبل الله منه حتى يؤمن بالقدر

So accidentally we came across Abdullah ibn Umar al Khattaab entering the masjid.  We surrounded him – my  companion and I – one of us on his right and the other on his left!  So I thought that my companion was going to leave the speaking up to me, so I said:

 

‘O Abaa Abdur Rahman, indeed some people have appeared amongst us who recite the Quran and pursue knowledge (and he mentioned more of their affair) – and they claim that there is no qadr and matters are not predestined.’

 

He said, ‘When you meet those people, then inform them that I am free from them and they are free from me, and by The One Who Abdullah ibn Umar swears by (Allah), if one of them were to spend in gold the likes of Mt. Uhud, Allah would not accept it from him until he believes in the qadr.’

 

 

 

فتكلم ابن عمر في جماعة لم يرهم بل لا يعلم أسماءهم !
قصة الإمام أحمد مع حسين الكرابيسي وكان كبير الشأن في وقته : لما جيء له بكتاب حسين الكرابيسي المعروف بـالمدلسين، وهو لا يدري من وضع الكتاب ، وكان في الكتاب الطعن على الأعمش والنصرة للحسن بن صالح، وكان في الكتاب: إن قلتم : إن الحسن بن صالح كان يرى رأي الخوارج فهذا ابن الزبير قد خرج . فلما قرئ على أبي عبد الله ، قال: هذا جمع للمخالفين ما لم يحسنوا أن يحتجوا به، حذروا عن هذا ، ونهى عنه

 

So Umar spoke about a group that he had not seen, on top of that, he didn’t know their names!  The story of Imaam Ahmad regarding Husain al Karaabeesee – and it was a big thing in his time:

 

When the book of Husain al Karaabeesee was brought to him (the book was) known as Al-Mudalliseen. And he (Imam Ahmad) didn’t know who had written the book.  In the book was revilement of Al-A’mash and help for Al-Hasan ibn Saalih.  In the book was:

 

‘If you say that Al-Hasan Ibn Saalih took the views of the Khawaarij, then this Ibn Az-Zubair is truly the one who has accepted the views of the Khawaarij!’ So when it was read to Abu ‘Abdillaah (ra), he said: ‘This book compiles, for those who oppose (the Sunnah), that which they are not able to use as substantial proof. Warn others about this book!’ And he renounced it.”6

 

 

فلم يقل من هو ؟ وأين هو ؟ وكيف هو ؟ وما طوله وما عرضه ؟ وما لونه ؟ولا بد أن أراه قبل أن أحكم عليه !!! إذ الباطل يرد لأنه باطل !
لا تعلق له بالشكل والصورة واللون والمعرفة ! – بل أين أنت من حديث أبي هريرة قال : قال رسول الله صلى الله عليه وسلم :” إن الله لا ينظر إلى صوركم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم “. – ثم ألست القائل يا دكتور فلاح مندكار بارك الله فيك – حين ذكرتني (أنا ما أعرف الشخص ) !

 

So he didn’t say: “Who is he?” or “Where is he?” or “How is he?”or “How tall and big is he?” or “What is his color?” or “I must see him before I can make a judgement”!!!

 

When there is falsehood, it is refuted because it is falsehood!

 

And it is not connected to appearance, shape, color, or knowing him!

 

Rather, where are you compared to this from the hadeeth of Abee Hurairah who said: The Messenger of Allah –  sallallahu alayhe wa sallam – said:

 

‘Indeed Allah doesn’t look at your appearances or your wealth, but He looks at your hearts and your deeds’7

 

Then, are you not the one, O Dr. Falaah Mandakar – (we ask that) Allah bless you – who said, when you mentioned me – ‘I don’t know the person’ !

 

 

 

فكيف جوزت لنفسك أن تتكلم فيَّ بكلام شديد لا يتوقع أن يصدر من أمثالك ممن ينتمي للمنهج السلفي – وأنت لا تعرفني . ألا يدلك هذا على أنك لا تعتبر الشكل والصورة في الكلام على الأشخاص . وستأتي مناقشة قولك هذا في موضعه بإذن الله تعالى .

 

So how is it that you’ve permitted for yourself to speak about me harshly – I didn’t expect that coming from the likes of you, who ascribes to the Salafee manhaj – when you don’t know me.  Doesn’t this show that you don’t consider the appearance  when speaking about individuals.  And a discussion will come about this statement of yours at the right time, with the Permission of Allah, The Most High

 

 

وألست القائل يا دكتور فلاح مندكار بارك الله فيك ( سالم الطويل يشاهد في التلفزيون وفي الفضائيات وفي كل مكان) فكيف تزعم أني لا أعرفه !
مع
أنك تزعم أنه مشهور هذه الشهرة العظيمة التي فاقت أئمة عصره
!!! لكن جواباً على قولك ! أقول : بلى أعرف سالماً الطويل فقد رأيته في اليوتيوب

لكن كلامي فيه ليس لصورته كما سبق .

 

Aren’t you the one – O Dr. Falaah Mandakar – (we ask that) Allah bless you – who said:

‘Saalim Taweel is watched on the TV, the Satellite channels, and everywhere’

 

So how is it that you claim that I don’t know him!

Which is along with your claim that he is famous with such tremendous fame that exceeds the Imaams of our time!!!

But in response to your statement I say: Rather, I know Saalim at Taweel.  I have indeed seen him on youtube.  But my speech about him was not regarding his appearance as has preceded.

 

 

 

 

 

 

قال الدكتور فلاح مندكار حفظه الله تعالى

(( لكن نحن نقول: حتى لو ما كنت تعرف سالم الطويل، ولا التقيت بسالم الطويل.. يا شيخ! سالم الطويل ما هو في السرداب، ولا هو في غرفة النوم يتكلم، ولا هو مغلق الأبواب!

سالم الطويل هذا الموقع موجود، وسالم الطويل له صفحة في الجريدة في كل أسبوع، وسالم الطويل يشاهد في التلفزيون وفي الفضائيات وفي كل مكان ))

 

Dr. Falaah Mandakar – (we ask that) Allah, The Most High, preserve him – said:

 

‘But we say: so if you don’t know Saalim Taweel, and you have not met Saalim Taweel….O Shaikh! Saalim Taweel is not in hiding, nor speaking from the bedroom, nor is he behind closed doors!

 

‘Saalim Taweel – his website is present, and Saalim Taweel has a page in the newspaper every week.  And Saalim Taweel is seen on the TV, on the satellite channels, and everywhere’

 

 

التعليق :
هذا القول حجة عليك لا لك ! فالسلفيون أدانوا سالم الطويل بناء على ما صدر منه صوتياً أو كتابياً من نفس المصادر التي ذكرتها أنت وغيرها كمقاطع صوتية مسجلة عليه لم تنشر في موقعه . فلم يأتوا بكلام مكذوب عليه بل صدر منه كتابياً أو صوتياً

 

Comments:

This statement is a proof against you, not for you!  For the Salafees have censured Saalim Taweel based on what has come from him in writing and audio from these same sources that you mentioned as well as other than them from recorded audio clips that are not on his website.  So they didn’t bring lying speech against him, rather (they brought) what came from him from his writings and audios

 

 

وقد نُصِح سالم الطويل في ذلك وطُلِب منه ترك هذه الأمور ولكنه لم يتراجع ! فماذا نصنع ! وماذا نقول لمن أراد الحق والوصول إليه !! – ثم هل هذه الشهرة وكثرة الكلام تعطي الرجل حصانة من الانتقاد، وتجعله عالماً متمكناً !

 

And indeed Saalim Taweel was advised about that and it was sought from him that he leave those things, but he did not return

So what do we do

And what do we say about the one who wants the truth and wants to reach the truth?!

Then does this fame and having a lot of speech give a man protection from criticism and make him a firmly established scholar?!

 

 

 

 

ما هذا الميزان الذي تسير عليه أيها الدكتور !
احذر أن يكون ميزان الموازنة بين الحسنات والسيئات : فهو ميزان باطل !! واحذر أن تكون شهرة الرجل هي ميزان علمه !! فليست الشهرة هي الميزان عند أهل العلم والإيمان ! وليس كثرة الكلام، ولا تشقيق المعاني، دليلاً على فقه الرجل وعلمه، بل قِلة الكلام، ووجازته، وقصر الخطبة، دليل على فقه الرجل :
قال الحسن :” إن كان الرجل ليجلس مع القوم فيرون أن به عياً وما به من عي إنه لفقيه مسلم“.

 

What is this measuring stick which you are using O Dr.!

Beware of your scale for weighing between good and bad deeds being a false scale!!

 

Beware of the fame of a man being a measuring stick for his knowledge!!

For fame is not a measuring stick with the people of knowledge and faith!

 

Nor is having a lot of speech, nor is the derivation of meanings a proof for the understanding (fiqh) of a man.  Rather it is having little speech, being brief in speaking, and short lectures that are a proof for the understanding (fiqh) of a man.

 

Husain said: ‘If a man sits with the people and they think that he is unable to express himself, but he is (in reality) not unable to express himself, then he is indeed a Muslim Faqeeh’

 

 

 

 

 

وقال العلامة ابن عثيمين رحمه الله تعالى كما في وصايا وتوجيهات لطلاب العلم (364) لسليمان أبا الخيل :”إن الواجب أن تنظروا إلى العلم ؛ لأن العلم هو الأصل، وأما القدرة على التأثير وعلى الدعوة فهذا باب آخر، فكم من إنسان جاهل في ميزان العلم يعني : في علم الشريعة – لكن عنده قوة تأثير حينما يتكلم بوعظ أو ما أشبه ذلك، فالواجب على الإنسان أن لا يأخذ دينه إلا ممن هو أهل للأخذ منه، كما قال بعض السلف :”إن هذا العلم دين فانظروا عمن تأخذون دينكمولا يكفي الإنسان أن يكون قوي الحجة عظيم البيان فالواجب أن ينظر إلى ما عنده من العلم وما عنده من السلوك“. وقال الشيخ صالح الفوزان :” العبرة بالحقائق، لا بالألقاب، فكثير من يجيد الكلام ويستميل العوام وهو غير فقيه“…

 

Al Allaamah Ibn Uthaymeen said – rahimahullahu ta’aalaa – as is found in Advice and Instructions for the Students of Knowledge (364) by Sulayman Abaa al-Khail: ‘Indeed what is obligatory is that you look at the knowledge.  Because the knowledge is the foundation.  As for being able to have influence or being able to give da’wah, then this is another matter.  So how many people are ignorant in the scale of  knowledge – meaning – knowledge of the sharee’ah,  however, he  has strong influence when he speaks in a sermon or something similar.  So it is obligatory on the person to not take his deen except from the one who is qualified to have knowledge taken from him.  As some of the Salaf said: “Indeed this knowledge is the religion, so look at the one you take your religion from.”  And it does not suffice a person that the strongest argument is eloquent speech.  So it is obligatory to look at what he has of knowledge and manners.’

 

And Shaikh Saalih Fawzaan said: ‘What is given consideration is the reality, not titles.  For many are the ones who are good at speaking and they lead the general people astray while they are not scholars of understanding.’…

 

 

 

 

ثم ما لك يا دكتور فلاح باخع نفسك على سالم الطويل بهذا الصراخ رافعاً من قدره وشأنه ألا تعلم بارك الله فيك ومثلك لا يجهل هذا – : أن الرجل لو كان كبير العلم بمخالفته للسنة يقل قدره عند أهل السنة ! وأن الرجل قليل العلم بمتابعته للسنة يرتفع !
ففي السير (12/82) قال محمد بن عبدالله الصيرفي الشافعي لتلامذته : اعتبروا بالكرابيسي وبأبي ثور !
فالحسين في علمه وحفظه لا يعشره أبو ثور !! فتكلم فيه أحمد بن حنبل في باب مسألة اللفظ فسقط !
وأثنى على أبي ثور فارتفع للزومه للسنة “.

 

Then what is wrong with you O Dr. Falaah that you are killing yourself over Saalim Taweel with this shouting, raising his value and affair?

 

Do you not know – (we ask that) Allah bless you – and the likes of yourself are not ignorance of this:

 

That a man, even if he has lots of knowledge, but with that he opposes the Sunnah, his value is little with the people of the Sunnah!

And that a man who has little knowledge, but with that he adheres to the Sunnah, (his value) is raised!

 

In As-siyar (12/82) Muhammad ibn Abdullah as Sairafee ash Shaafi’ee said to his students:

 

Take a lesson from these two: Hasayn al-Karabeesee and Abu Thawr. The knowledge of Abu Thawr was not even a tenth of Husayn in his knowledge and memorisation – Yet [Imaam] Ahmad spoke against him (i.e. al-Karabeesee) in the issue of the utterance of the Qur’aan (whether it is created or not), so he fell [in rank] – and he praised Abu Thawr [for his adherence to the Sunnah] so he rose [in rank].”8….

 

 

End of what I translated from the fourth installment.  There is also a fifth installment here:

 

http://www.albaidha.net/vb/showthread.php?p=158590

 

I will not be translating from it due to lack of time.

 

Umm Muhammad Zawjatu Abdul Malik

 

 

 

 

 

(Footnotes)

 

 

 

 

1Shaikh Ahmad Bazmool later mentions that he didnt say “it is obligatory”

2Shaikh Ahmad Baazmool mentions some grammatical terms here – I simply translated the meaning

3Translation taken from: http://thenoblequran.com/sps/nbq/

4Translation taken from: http://thenoblequran.com/sps/nbq/

5Shaikh Abdur Razzaq al Badr said:

فالمحسن إذاً من انتهى إلى ما سمع ؛ أي : سمع الحق وعمل به ، فهذا جمع بين العلم والعمل

“So then the Muhsin (one who does well) is the one who stops at what he hears; meaning: he hears the truth and works by it, so this is combining between knowledge and action”

http://www.al-badr.net/web/index.php?page=article&action=article&article=103

(almost to the end of the page)

7Collected by Muslim

Shaikh Ahmad Bazmool’s advice to those who place importance upon the truth Part 3b

November 18, 2012

 

Download as a file:

Advice for those who place importance on the truth and not the creation part 3b

 

 

 

First installment

 

Second installment

 

First part of the third installment

 

 

 

This is a continuation of a translation of some of the statements of Shaikh Ahmad Bazmool in refutation of Shaikh Mandakar’s statements mentioned in the first part of the third installment here:

 

https://sughayyirah.wordpress.com/2012/11/17/shaikh-ahmad-bazmools-advice-to-those-who-place-importance-upon-the-truth-part-3a/

 

 

 

من عارض أحاديث الدجال فإنما قدم الهوى والعقل على الشرع والنقل فخاب وخسر وهلك وتردى في أودية الضلال نسأل الله العفو والعافية . فهؤلاء قلوبهم وأبصارهم عمياء عن الحق عميه وصدق الله إذ يقول {فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ}.

Whoever contradicts the Ahaadeeth about the Dajjaal, then he is only putting his desires and intellect ahead of the legislation and what has been reported.  So he has failed and lost, been destroyed and fallen into the valleys of misguidance – we ask Allah for forgiveness and well-being.  So these – their hearts and they sight are blind to the truth…”

الواجب أن لا نستوحش من شيء دل عليه الكتاب والسنة قال العلامة العثيمين رحمه الله عند كلامه عن صفة الكلام في شرح العقيدة السفارينية (1 / 327) :” هذا هو الحق وهذا هو المعقول وينبغي لنا نحن في العقيدة أن لا نستوحش من شيءٍ دل عليه الكتاب والسنة لا تستوحش ولا تتهيب الوحشة كل الوحشة أن تحرف نصوص الكتاب والسنة من أجل عقيدةٍ تعتقدها وهي خطأ هذه هي الوحشة ، أما شيءٌ دل عليه ظاهر الكتاب والسنة فلا بد لك من قوله “.

It is obligatory not to become distressed by something the Book and the Sunnah show.  Al Allaamah Uthaymeen – rahimahullah – said when speaking about the description of speech in Sharh al Aqeedatu Safaariniyyah (1/327): ‘This is the truth and this is what makes sense.  And it is befitting for us that we don’t become distressed by something the Book and the Sunnah show.  You don’t become distressed nor become fearful  of every distress so that you distort the meaning of the texts of the Book and the Sunnah for the sake of a belief which you believed, but which was an error.  This is the (true) distress.  As for something that the Book and the Sunnah show will happen, then, you must say it.’”


وأما كون أن أهل البدع يعذرون فهذا مخالف لمنهج السلف قال الحسن كما في تفسير ابن أبي حاتم :” يعذر من حاج بعلم، ولا يعذر من حاج بالجهل“! وقال ابن أبي زيد القيرواني في كتاب الجامع (121) :” من قول أهل السنة: أنه لا يعذر من أداه اجتهاده إلى بدعة لأن الخوارج اجتهدوا في التأويل فلم يعذروا، وأهل البدع يخاصمون ويجادلون بالهوى والجهالات والضلالات والفلسفيات لا بالعلم.
قال ابن أبي العز في شرح العقيدة الطحاوية (217) :” الواجب كمال التسليم للرسول صلى الله عليه وسلم والانقياد لأمره وتلقي خبره بالقبول والتصديق دون أن نعارضه بخيال باطل نسميه معقولا أو نحمله شبهة أو شكا أو نقدم عليه آراء الرجال وزبالة أذهانهم “.
وقولك يا دكتور فلاح (( الحقيقة اليوم.. أنا أقول؛ هذا كلامي أنا؛ أقول: لعلهم يُعذرون، يعني: أهل البدع يعذرون؛ لأنهم كانوا فعلًاأصحاب عقول)).
أقول : لا أملك إلا أن أقول لك كما شيخ الإسلام ابن تيمية : كُلُّ قَوْلٍ يَنْفَرِدُ بِهِ الْمُتَأَخِّرُ عَنْ الْمُتَقَدِّمِينَ , وَلَمْ يَسْبِقْهُ إلَيْهِ أَحَدٌ مِنْهُمْ , فَإِنَّهُ يَكُونُ خَطَأً , كَمَا قَالَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ : إيَّاكَ أَنْ تَتَكَلَّمَ فِي مَسْأَلَةٍ لَيْسَ لَك فِيهَا إمَامٌ .

As the people of innovation being excused, then this opposes the manhaj of the salaf.  Al Hasan said as is (found) in Tafseer Ibn Abee Haatim: ‘The one who makes Hajj upon knowledge will be excused, and the one who makes Hajj upon ignorance will not be excused’!

 

And Ibn Abee Zaid al Qirwaanee said in Kitaabul Jaami’ (121): ‘From the statements of the people of the Sunnah is: that whoever’s ijtihaad leads him to innovation is not excused.  Because the Khawaarij strove hard in false interpretation, so they were not excused’.  And the people of innovation argue and debate with desires, ignorance, misguidance, and philosophy, not with knowledge.

 

Ibn Abee al Izz said in Sharh Aqeedatu Tahawiyyah (217): ‘What is obligatory is complete submission to the Messenger – sallallahu alayhi wa sallam, yielding to his command, and meeting what he informed about with acceptance and belief without us contradicting it with false imagination that we name reason, nor that we carry doubts or suspicions, nor that we put the opinions of men or the rubbish of the intellects ahead of it’.

 

So your statement, O Dr. Falaah: ‘The reality today…I say, this is my speech, I say: Perhaps they will be excused, meaning: the people of innovation will be excused, because they were – really – the intellectuals’

 

I have nothing to say to you except what Shaikhul Islam ibn Taymiyyah said: ‘Every statement that  someone who comes later is alone in, and no one preceded him from those who came before him in that, then indeed it is an error.  As Imam Ahmad ibn Hanbal said: ‘Beware of speaking about an affair which no one has preceded you in’”

بل من منهج السلف الذين تضليلهم وتبديعهم والأمر بهجرهم بل هجر من يصاحبهم ويماشيهم ويدافع عنهم، قال البغوي في شرح السنة (1/224-227) :” قد أخبر النبي صلى الله عليه وسلم عن افتراق هذه الأمة وظهور الأهواء والبدع فيهم وحكم بالنجاة لمن اتبع سنته وسنة أصحابه ﭫ فعلى المرء المسلم إذا رأى رجلاً يتعاطى شيئاً من الأهواء والبدع معتقداً أو يتهاون بشيء من السنن أن يهجره ويتبرأ منه ويتركه حياً وميتاً، فلا يسلم عليه إذا لقيه ولا يجيبه إذا ابتدأ إلى أن يترك بدعته ويراجع الحق والنهي عن الهجران فوق الثلاث فيما يقع بين الرجلين من التقصير في حقوق الصحبة والعشرة دون ما كان ذلك في حق الدين، فإن هجرة أهل الأهواء والبدع دائمة إلى أن يتوبوا…. وقد مضت الصحابة والتابعون وأتباعهم وعلماء السنة على هذا مجمعين متفقين على معاداة أهل البدعة ومهاجرتهم ، بل هذا ما دلت عليه نصوص الكتاب والسنة وإجماع السلف الصالح ! فهل يقال بعد ذلك : يعذرون !
إن القول بمعذرتهم فيه اتهام للمنهج السلفي بالشدة والظلم !! ولا إخالك تقول بذلك !!! ولا إخالك تقول كقول المميعة بأن السلفيين حدادية !!!!

From the manhaj of the Salaf to declare them to be astray and innovators and being commanded to boycott them.  On top of that, boycotting whoever accompanies them, walks with them, and defends them.  Al Baghawee said in Sharh us Sunnah (1/224-227) ‘Indeed the Prophet – (we ask that) Allah exalt him and grant him peace – informed about the splitting of this Ummah and the appearance of desires and bidah amongst them, as well as the ruling of safety for whoever followed his sunnah and the sunnah of his Companions.  So it is upon the Muslim man, when he sees a man occupying himself with desires or bidah in beliefs or belittling anything from the sunan (pl. of sunnah), that he boycotts him and frees himself from him and leaves him, whether he is living or dead.  So he doesn’t give him salaam when he meets him, nor does he respond to him until he leaves his bidah and returns to the truth.  And the prohibition of boycotting for more than 3 days is for what happens between two people from deficiencies in giving rights in friendships and relationships other than when that is regarding the right of the deen.  For indeed, boycotting the people of desires and innovation is constant until they repent…And the Sahaabah, the Taabi’oon, those who followed them (i.e. the first 3 generations), and the scholars of the Sunnah practiced this with consensus and agreement upon enmity to the people of innovation and boycotting them.’

 

This is what the Book, the Sunnah, and the consensus of the Pious Predecessors show!  So is it said after that: ‘They will be excused’?

 

Indeed in the statement of their being excused is the accusation of harshness and oppression against the Salafee manhaj!!”


أنك أخطأت في تحديد العقلاء فالعاقل كما قال وكيع بن الجراح :”العاقل من عقل عن الله عز وجل أمره، وليس من عقل تدبير دنياه“. أخرجه ابن أبي الدنيا في العقل وفضله (51رقم40)، فليس العقلاء هم أصحاب البدع والأهواء هؤلاء عند العلماء سفهاء ساقطون.

That you have erred in your definition of “intellectuals”.  For the intelligent one is as Wakee’ ibn Jaraah said: ‘The intelligent one is the one who understands from Allah – Exalted and Lofty is He – His command. And he (the intelligent one) is not the one who understands his worldly affairs’  – Collected by Ibn Abee Dunyaa in ‘The Intellect and Its Virtue’ .  So the intellectuals are not the people of innovation and desires.  These, to the Scholars, are the disreputable fools.”


أن الآفة في عقولهم الفاسدة لا في النصوص الشرعية قال شيخ الإسلام ابن تيمية في مجموع الفتاوى (11/490) : “يأخذ المسلمون جميع دينهم من الاعتقادات والعبادات وغير ذلك من كتاب الله وسنة رسوله وما اتفق عليه سلف الأمة وأئمتها وليس ذلك مخالفا للعقل الصريح فان ما خالف العقل الصريح فهو باطل وليس في الكتاب والسنة والإجماع باطل ولكن فيه الفاظ قد لا يفهمها بعض الناس أو يفهمون منها معنى باطلا فالآفة منهم لا من الكتاب والسنة “.

That the sickness is in their corrupt intellects, not in the legislative texts (i.e. the Quran and authentic sunnah).  Shaikhul Islaam Ibn Taymiyyah said in Majmoo’ al Fataawaa: ‘The Muslims take all of their religion, from the beliefs, acts of worship, and other than that from the Book of Allah and the Sunnah of His Messener and what the Salaf of the Ummah and its Imams agreed upon.  And that does not oppose the pure intellect. Because indeed what opposes the pure intellect is falsehood and there is not in the Book, Sunnah, or consensus falsehood.  But in it are statements that indeed some of the people have not understood or they have understood it with a false understanding.  So the sickness is in them, it is not from the Book and the Sunnah.’”

 

 

 

 

وأما رميك للناس اليوم بأنهم لا عقول لهم، فعدم العقول من علامة هلاك الناس فأخشى أن تدخل فيما رواه مسلم في الصحيح عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال إذا قال الرجل هلك الناس فهو أهلكهم“…

 

As for your accusing the people today of not having intellects, then the absence of intellects is from the signs of the destruction of mankind, so I fear that you may enter into what was narrated by Muslim in his Saheeh from Abu Hurairah that the Messenger – sallallahu alayhe wa sallam – said- ‘When a man says the people are destroyed, then he has destroyed them’…”

 

 

 

 

آمل من الدكتور فلاح مندكار وهو ممن لقي الألباني ويحبه أن يستفيد من رد الإمام الألباني على من تعرض لأحاديث الدجال بالتحريف والتأويل كما في قصة المسيح الدجال (9-25) فيعرف الموقف العلمي والسلفي من أمثال هؤلاء أن يفضح أمرهم لا أن يمجدوا ويمدحوا !

 

I hope from Dr. Falaah Mandaar – and he is someone who met Al- Albaanee and who loves him – that he benefits from the refutation of Imaam Al-Albaanee of the one who opposes the Ahaadeeth about the Dajjaal with distortion and false interpretation as in the story of al Maseeh ad-Dajjaal (25-9), for he knows the knowledge-based, salafee stance with regards to the likes of these is to expose their affair and not that they are to be magnified and praised!”

 

 

 

(End of what was translated from the 3rd installment)

 

 

 

Shaikh Ahmad Bazmool’s advice to those who place importance upon the truth Part 3a

November 17, 2012

First Installment

 

Second Installment

 

Download as a file:

Advice for those who place importance on the truth and not the creation part 3a

 

 

 

 

 

http://www.albaidha.net/vb/archive/index.php/t-41742.html

 

Shaikh Ahmad Bazmool starts the third installment by reiterating that even though Shaikh Saalim Taweel warns from Ihyaa Turaath, these warnings will not benefit anything because he does not consider them to be innovators and he has connections to some of them:

 

 

ولا بد من التنبيه على أمر مهم : ألا وهو أن سالم الطويل الذي يحذر من جمعية إحياء التراث لا يراهم مبتدعين بل يراهم من أهل السنة .
فما فائدة التحذير إذن، بل كما سبق في الحلقة الثانية : سالم الطويل له علاقات طيبة مع بعض رجالات جمعية إحياء التراث الإسلامي وله رد برفق على بعضهم !

And it is necessary to pay attention to an important matter: and that is that Saalim Taweel who warns against Jamiyyah Ihyaa Turaath, does not consider them innovators. Rather, he considers them Ahlus Sunnah.

So then what is the benefit in the warning? No, as preceded in the second installment: Saalim Taweel has good connections with some of the men in Jam’iyyah Ihyaa Turaath al Islaami and he has a gentle refutation for some of them!”

Later in this, the third installment, he mentions some of the blameworthy statements of Shaikh Falaah Ismail Mandakar,which he refutes in 15 points.  Some of what Shaikh Mandakar said:

 

والناس تتبعه، ويُصدقون أنه هو الرب، ويستحق العبادة، ويسجدون له!؟ الحقيقة اليوم.. أنا أقول؛ هذا كلامي أنا؛ أقول: لعلهم يُعذرون، يعني: أهل البدع يعذرون؛ لأنهم كانوا فعلًاأصحاب عقول. الناس هكذا راح حتى المستوى العقلي راح ينزل، وهذا بلغناه الآن! الناس اليوم حتى العقول ما فيها شيء.. ما فيه عقول! لذلك لأنه المستوى العقلي سينزل ينزل ينزل، حتى يجي وقت الدجال وإذا الناس ما عندها عقول؛ لذلك يسجدون له ويتبعونه، ويتابعونه في كل ما يقول! الناس ما عاد عندها عقول ! هذه الأمور نحن نراها الآن!))، إلى أن قال الدكتور فلاح حفظه الله تعالى: (( لذلك أنا أقول: يُعذر أولئك الذين كان عندهم مستوى عقلي عالي فأنكروا أحاديث الدجال لأنها ما تستقيم في العقول)).

And the people will follow him (the Dajjaal), and they will believe that he is the Lord, and that he deserves to be worshiped.  And they will prostrate to him!?  The reality today…I say; this is my speech; I say: Perhaps they will be excused. Meaning: the people of innovation will be excused.  Because they were – really – the people of intellect. The people began at an intelligent level, then began to decline, this is what we have reached now!  The people today, until even the intellects – there is nothing in them…there is no intelligence there! So for that reason, because the intelligence level will decline and decline and decline until the time of the Dajjaal comes – so the people will not have intelligence – for that reason they will prostrate to him, follow him, and obey him in everything he says! The people will not return to having intelligence! And these things are what we see now!….For that reason I say: Those who have with them a high level of intelligence, so they rejected the Ahaadeeth of the Dajjaal because they (these ahaadeeth) are not sound according to the intellects”

 

 

 

 

These are just a few sentences translated from Shaikh Ahmad Bazmool’s much longer 15 point refutation of the above statement of Shaikh Mandakar:

 

أن الأنبياء حذروا أممهم من المسيح الدجال : ففي الصحيحين عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم :” ما من نبي إلا وقد أنذر أمته الأعور الكذاب ألا إنه أعور وإن ربكم ليس بأعور ومكتوب بين عينيه ك ف ر ، فالأنبياء صلوات ربي وسلامه عليهم وبما فيهم أولى العزم حذروا أمتهم من المسيح الدجال ! ولم يستنكروا قصة المسيح الدجال بل آمنوا بما أنزل عليهم من ربهم !

That the prophets warned their ummahs from the Maseeh ad Dajjaal: so in the two Saheeh’s from Anas ibn Malik who said: The Messenger of Allah – sallallahu alayhe wa sallam – said (translated): ‘There was no prophet except that he indeed warned his ummah from the one eyed extreme liar.  Indeed he is one-eyed and indeed your Lord is not one-eyed.  Written between his eyes is the word Kafir.’  So the prophets – salawaatu Rabby wa salaamuhu alayhim – and from them were those of strong determination – warned their ummahs from al Maseeh ad Dajjaal!  And they did not reject the story of the Maseeh ad Dajjaal, rather they believed in what was sent down to them from their Lord!…”

 

 

فالصحابة رضوان الله عليهم سمعوا هذا التحذير في مناسبات عدة ومنها حجة الوداع التي حج فيها معه عليه الصلاة والسلام الجم الغفير من كل فج عميق !! ولم يستنكر أحد منهم قصة المسيح الدجال ! بل آمنوا وأقروا بها وسلموا !!! أفليس هؤلاء أكمل الخلق عقلاً وفطرة واستقامة وإيماناً بعد الأنبياء والرسل ؟ !

So the Sahaabah – (we ask that) Allah be pleased with them – heard this warning at appropriate times like in the Farewell Hajj in which the Prophet – (we ask that) Allah raise his rank and grant him peace – made hajj and abundant crowds from all sides were with him!!  Not one of them rejected the story of the Dajjaal!  Rather, they believed in it, confirmed it, and submitted!!!  Weren’t these (Companions) the most perfect of the creation after the prophets and messengers in intelligence, the fitrah, uprightness, and faith?…”

 

 

قال شيخ الإسلام ابن تيمية كما في مجموع الفتاوى (3/41) :” ما أخبر به الرسول عن ربه فإنه يجب الإيمان به سواء عرفنا معناه أو لم نعرف لأنه الصادق المصدوق فما جاء في الكتاب والسنة وجب على كل مؤمن الإيمان به وإن لم يفهم معناه ” .

Shaikhul Islam Ibn Taymiyyah said as is found in Majmoo’ al Fataawaa (3/41): ‘Whatever the Messenger informed about from his Lord, then it is obligatory to have faith in it, whether we know the meaning of it, or we don’t know the meaning of it.  Because he is the Truthful one, the One who is to be believed.  So whatever comes in the Book and the Sunnah, it is obligatory upon every Believer to have faith in it, even if he doesn’t understand its meaning.’…”

 

أن أحاديث الدجال صحيحة وثابتة مخرجة في الصحيحين وغيرهما بل هي متواترة عند أهل العلم ومنصوصة في كتب العقائد والسنة فالواجب الإيمان بها والتسليم لها وعدم معارضتها بالأهواء الفاسدة والعقول الكاسدة ! قال العلامة محمد ناصر الدين الألباني في السلسلة الصحيحة (رقم159) : أحاديث الدجال كثيرة جداً، بل هي متواترة عند أهل العلم بالسنة. ولذلك جاء في كتب العقائد وجوب الإيمان بخروجه في آخر الزمان“.

That the ahaadeeth of the Dajjaal are authentic and established, collected in the two Saheeh’s (Bukhari and Muslim) and other than them.  On top of that, they are Mutawaatir (narrated by numerous people) with the people of knowledge.  And their texts are found in the books of Aqeedah and the Sunnah.  So it is obligatory to have faith in them and to submit to them without contradicting them with corruptive desires and dull intellects!  The Allaamah Muhammad Naasirud Deen alAlbaanee said in As-Silsilah as-Saheehah (no.159): ‘The ahaadeeth about the Dajjaal are very numerous, on top of that they are mutawaatir1 with the people of knowledge of the sunnah.  For that reason, they are found in the books of Aqeedah and it is obligatory to believe in his coming out at the end of time.’…”

 

 

 

 

وليس شكل الدجال الوارد في الأحاديث منافياً للعقول السليمة والقلوب المؤمنة المطمئنة المصدقة لخبر الله ورسوله صلى الله عليه وسلم بل شكله المنافي لدعواه الربوبية … ومن ينجو من فتنته فبتوفيق من الله لا بعقله العالي !

The appearance (how he looks) of the Dajjaal mentioned in the Ahadeeth does not negate the pure and clear intellects nor the hearts that affirm, are at rest with, and believe in what Allah and His Messenger – sallallahu alayhe wa sallam – informed of.  Rather, his appearance negates his claim to Lordship…And the one who is saved from his fitnah is saved due to the success being granted to him from Allah, not due to his high intelligence!…” (Then Shaikh Bazmool quotes from al Qaadi ‘Iyaad)

 

 

 

 


أن من يتابع الدجال لا لمجرد قلة العقل بل لضعف إيمانه وفتنته بالدنيا وعدم علمه بما جاء به النبي صلى الله عليه وسلم . وكلام عياض السابق يؤيد هذا الأمر، كما أن النجاة منه ليس بسبب العقل بل بالإيمان بالله والاستعاذة وبحفظ عشر آيات من أول سورة الكهف وبالابتعاد عنه ولا يتعرض له إلا إن كان يعلم من نفسه أنه لن يضره لثقته بربه ومعرفته بعلاماته التي وصفه النبي صىلى الله عليه وسلم بها؛ لقوله عليه الصلاة والسلام : “من سمع بالدجال فلينأ عنه، فوالله إن الرجل ليأتيه وهو يحسب أنه مؤمن فيتبعه مما يبعث به من الشبهاتانظر : قصة المسيح الدجال (32-35) للألباني. وبهذا يتبين أن سبب ضلال وانحراف أتباع الدجال ليس قلة العقول ! بل الفتنة به مما معه من الشبهات مع عدم العلم والإيمان

That the one who follows the Dajjaal, it is not due to his having little intelligence, rather is is from the weakness of his faith and his fitnah in the Dunya and his lack of knowledge of what the Prophet – sallallahu alayhe wa sallam – came with.  And the speech of (al Qaadi) ‘Iyaad which preceded aids this.  Just like the one who is saved from him, it is not because of his intellect, but rather, because of his faith in Allah, seeking refuge with Him, from memorizing ten verses from the beginning of suratul Kahf, from his staying away from him (the Dajjaal).  And he doesn’t expose himself to him, except if he knows within himself that he can never hurt him due to his trust in his Lord and his knowing him by his signs that the Prophet – sallallahu alayhe wa sallam – described him with. Due to his saying – alayhe as-salaatu was-salaam: ‘Whoever hears about the Dajjaal, then let him keep away from him. By Allah, indeed a man will go to him while he considers himself a believer, then he will follow him from what he (the Dajjaal) brings of doubts.’

See: The Story of al Maseeh ad Dajjaal (32-35) by Shaikh Albaanee.  And from this it is made clear that the reason for the misguidance and the corruption of the followers of the Dajjaal is not weakness in intelligence!  Rather, the fitnah with him is from what he has with him from doubts along with the absence of knowledge and faith (of the people)…”

To be continued in shaa Allah

 

(footnote)

1“the mutawaatir is whatever has been successively narrated by such a number of people at each level of its transmission that it would be impossible for them to have concurred together upon a lie, and which provides what amounts to knowledge to its listener…”  This definition taken from: http://www.asharis.com/creed/articles/twzux-the-ashari-creed-and-20th-century-thinkers-and-political-activists-part-2c—the-aqidah-of-taqi-ud-din-an-nabahani.cfm

 

 

 

 

Shaikh Ahmad Bazmool’s advice to those who place importance upon the truth Part 2

November 13, 2012

 Download as a file:

Advice to those who place importance on the truth and not the creation installment 2

(link to the first installment:

https://sughayyirah.wordpress.com/2012/11/11/shaikh-ahmad-bazmools-advice-to-those-who-place-importance-upon-the-truth-part-1/ )

In the second installment, Shaikh Ahmad Bazmool mentions some of Shaikh Saalim Taweel’s errors – which he has been advised about – such as:

1.His lack of declaring Jam’iyyah Ihyaa Turaath to be astray and a group upon innovation – despite the fact that numerous scholars have done this

(see this article:

https://sughayyirah.wordpress.com/2012/11/12/the-scholars-on-ihyaa-turaath-and-abdur-rahman-abdul-khaaliq/ )

2.His opinion that the differing between the Jam’iyyah and the Salafees is not a differing in Aqeedah

( see above file)

3.His praising some of the figure heads of Ihyaa Turaath

4.His criticizing the known Salafee scholars such as Shaikh Muhammad al Anjaree

Here is a translation of a few paragraphs from this second installment:

http://www.albaidha.net/vb/showthread.php?p=154706

فقد سئلت عن الاستفادة من الشيخ سالم الطويل فأجبت بعدم الاستفادة منه لأنه عنده مخالفات منهجية متعددة وقد نوصح الشيخ سالم الطويل إلا أنه لم يرجع عن باطله بل يشنع ويرد على إخوانه السلفيين !!

“So indeed I was asked about benefiting from Shaikh Saalim at Taweel, so I answered that there was no benefit in that because he has with him many oppositions to the manhaj.  And Shaikh Saalim Taweel has been advised but he has not left his falsehood – rather he has gotten worse and has tried to refute his Salafee brothers…”

وأنافي جوابي بينت بعض المخالفات تحذيراً منها ومنه ولم أبدعه، وكيف أنصح بالاستماع له وهو يؤصل تأصيلات باطلة ينادي بها ويدعو إليها في دروسه ومقالاته ويعلمها لطلابه !

“So in my reply, I clarified some of the oppositions, warning from them and from him, but I did not declare him an innovator.  And how can I advise with listening to him when he is making up false principles and calling to and inviting to them in his lessons and articles and teaching them to his students?…”

يا إخواني : شيوخنا الكبار من أمثال؛ الشيخ العلامة أحمد النجمي رحمه الله، والشيخ العلامة ربيع بن هادي المدخلي والشيخ العلامة عبيد الجابري والشيخ زيد المدخلي حفظهم الله تعالى دائماً يعلمون لا تتعصبون لنا !ويعلموننا أن الرجوع إلى الحق خير من التمادي في الباطل.

O my brothers!  Our major scholars, the likes of : Shaikh Allaamah Ahmad an-Najmee – rahimahullah, Shaikh Allaamah Rabee ibn Haadee al Madkhalee, Shaikh Allaamah Ubaid al Jaabiree, and Shaikh Zaid al Madkhalee – (we ask that) Allah, The Most High, preserves them – always teach not to have blind partisanship for them!  And they teach us that returning to the truth is better than persisting in falsehood…”

عدم تبديعه لجمعية أحياء التراث الإسلامي : فهولا يرى الخلاف مع جمعية (إحياء التراث الإسلامي) خلافًا عقديًا، بل يرى أنهم مخطئون، ويمكن أن نتعامل معهم ولا يُهجرون.

His not declaring Jam’iyyah Ihyaa at-Turaath al-Islamee to be a group upon innovation.  So he doesn’t have the opinion that the differing with Jam’iyyah Ihyaa at Turaath al Islaamee is a differing in Aqeedah. Rather he is of the opinion that they are simply in error and that we can deal with them and not boycott them…”

(see this article:

https://sughayyirah.wordpress.com/2012/11/12/the-scholars-on-ihyaa-turaath-and-abdur-rahman-abdul-khaaliq/ )

Some of the people say that he (Shaikh Taweel) has refutations of Ihyaa Turaath, to which Shaikh Ahmad Bazmool replied:

نعم، مثل ما رد الحلبي على (إحياء التراث) وهو يصاحبهم ويؤاكلهم ويشاربهم !! ولايضللهم ولا يبدعهم،

“Yes, this is like the refutation of al Halabee against Ihyaa at Turaath, while (at the same time) he accompanies them and eats and drinks with them – while not declaring them astray or declaring them innovators…”

فالمشايخ السلفيون يرون أن الخلاف مع جمعية إحياء التراث عقدي وأنهم مبتدعة، بخلاف سالم الطويل الذي لا يبدعها، فهذا التبديع وحده كافٍ لو كانت لسالم الطويل مجلدات في الرد على جمعية إحياء التراث دون تبديع لهم،

“…So the Salafee Mashaayikh are of the opinion that the differing with Jam’iyyah Ihyaa at Turaath is in the Aqeedah and that they are innovators.  In contradiction to Saalim at Taweel who does not declare them to be innovators.  So this declaring of innovation by itself is sufficient, even if Saalim at Taweel had volumes of refutations upon Jam’iyyah Ihyaa at Turaath but did not declare them to be innovators…”

(see article here:

https://sughayyirah.wordpress.com/2012/11/12/the-scholars-on-ihyaa-turaath-and-abdur-rahman-abdul-khaaliq/ )

Shaikh Ahmad Bazmool, addressing Shaikh Falaah Ismail Mandakar – who defended Shaikh Saalim Taweel – said:

وأنت يا دكتور فلاح قلت خلافنا مع جمعية إحياء التراث عقدي، فهذه الكلمة منك يا دكتور فلاح تزن جميع ما قاله الشيخ سالم الطويل في جمعية إحياء التراث، فلماذا هذا التساهل مع هذا الرجل !ولماذا هذا التواضع الجم الذي لا محل له في هذا المقام !!

And you, O Dr. Falaah – you said that our differing with Jam’iyyah Ihyaa at Turaath with in the Aqeedah. So this speech from you, O Dr. Falaah, outweighs all of what Shaikh Saalim at Taweel said about Jam’iyyah Ihyaa at Turaath.  So why is there this laxity with this man! And why this abundant humility which is inappropriate in this situation!!…”

(وإني بحمد اللهأحب إخواني المسلمين سواء أكانوا من جمعية إحياء التراث أو من خارجها، وأعرف لهم حقوقهم، وأحفظ لهم حرمتهم على قصور فيَّ ومني، وأرى أن من منتسبي جماعة التراث أصحاب فضل وعلم وديانة

Shaikh Ahmad Bazmool quotes from Shaikh Saalim Taweel here:

Shaikh Taweel said:

‘And I – with the praise for only Allah – love my Muslim brothers the same whether they are from Jam’iyyah Ihyaa Turaath or other than them.  I know their rights, I preserve their honor (and everything sacred under Islamic law) even though I am negligent in that.  And it is my opinion that from the members of Jamaa’atu Turaath (i.e. Jam’iyyah Ihyaa Turaath) are carriers of virtue, knowledge, and piety in religion…’”(he goes on to mention specific people from that group)

تخذيله للسلفيين : فالطويل الذي يرفض تكرار الكلام في عبدالرحمن عبدالخالق وهو مبتدع ضال، لا ويقول ما فيه أجر !!!لا يتورع عن الكلام في المشايخ السلفيين مثل الشيخ محمد العَنْجَرِي وهو من مشايخ الكويت السلفيين المعروفين–، حيث قال فيه سالم الطويل: إن الشيخ محمد العنجري لا يفعلُ شيئًا، والردودُ لا تزيدُ في الإيمان!!

His abandonment of the Salafees:

So Taweel  rejects speaking much about Abdur Rahman Abdul Khaaliq – while he is an astray innovator. And he says – there is no reward in that (speaking about him)!!!  Yet he doesn’t hesitate to speak about the Salafee Mashaayikh – like Muhammad al Anjaree – and he is from the known Salafee Mashaayikh of Kuwait.  Saalim Taweel said about him: ‘Indeed, Shaikh Muhammad al Anjaree doesn’t do anything.’ and ‘Refutations do not increase Imaan’”…!!

(see these articles:

https://sughayyirah.wordpress.com/2012/11/12/the-scholars-on-ihyaa-turaath-and-abdur-rahman-abdul-khaaliq/

https://sughayyirah.wordpress.com/2012/11/13/do-refutations-harden-the-heart/ )

وسؤالي للطويل : هل هذا فيه أجر ؟!وسؤالي للدكتور فلاح : ماذا تسمي هذا !هل هو نصرة لأهل الحق ؟أم دفاع عنهم ؟ أم مساندة لهم ؟أمأنه تخذيل ! والصد عن الحق وأهله !!

My question to Taweel is: Is there reward in this (i.e. speaking about a known Salafee shaikh)?  And my question to Dr. Falaah is: What is this called!  It is helping the people of truth? Or defending them? Or supporting them?  Or is it abandonment!  And preventing people from the truth and its people!!…”

فانظر إلى الإحسان والرفق والحنان الذي يتصبب من مداد الطويل !بينما نزّل الشيخ سالم الطويل ردًا على الشيخ محمد العنجري وهو من السلفيين الذين يزكيهم الدكتور فلاح مندكار بعنوان : (الرد الجري على محمد العنجري)، فقارن هذا بعنوان (ردُّ الإساءة بالإحسان في التعقيب على الدكتور خالد سلطان)، وقللي الرجل بهذا الموقف مع مَنْ أقرب، هل أقرب للتراثي خالد سلطان، أم أقرب للسلفي

الشيخ محمد العنجري

Shaikh Ahmad Bazmool addresses Shaikh Mandakar:

So look at the gentleness, kindness, and good manners that pours from the ink of at-Taweel! Meanwhile, Shaikh Saalim Taweel posted a refutation of Shaikh Muhammad al Anjaree – while he is from the Salafees that you have given a tazkiyyah for – Dr. Falaah Mandakar – with the title: ‘An Effusive Refutation of Muhammad al Anjaree.’ So compare this to the title – ‘Repelling the Evil with the Good in Correcting Dr. Khaalid Sultaan (a figurehead of Ihyaa Turaath).’

So tell me: the man with this stance, who is he closer to?  Is he closer to the Turaathi – Khalid Sultaan, or is he closer to the Salafee – Shaikh Muhammad al Anjaree?…”

يعتبرالشيخ سالم الطويل أن كثرة الردود على جمعية إحياء التراث تقسي القلبَ

Shaikh Saalim Taweel considers that having many refutations of Jam’iyyah Ihyaa Turaath hardens the heart…”

(see this link:

https://sughayyirah.wordpress.com/2012/11/13/do-refutations-harden-the-heart/ )

ويقول الشيخ سالم الطويل : الحكم على الناس بالبدعة ليس من أركان الإسلام!!

“And Shaikh Saalim Taweel says: ‘Ruling upon people with innovation is not from the pillars of Islam’!!…”

وأيضًاله كلام.. يرد كلام العلماء بل قول السلفأنّ مَن أثنى على صاحب بدعة يُلْحَق به، يرد هذا الأمر

And he also has speech where he tries to refute the speech of the scholars – even more than that, the statement of the Salaf – ‘that the one who praises the person of innovation is put along with him’.  He tries to refute this matter…”

(end of what I translated from part 2)

Shaikh Ahmad Bazmool’s advice to those who place importance upon the truth Part 1

November 11, 2012

This is an explanation by Shaikh Ahmad Bazmool  of some of the oppositions to the sunnah that Shaikh Saalim Taweel has (and has been advised about) along with his reply to some of the speech of Shaikh Falaah Isma’il Mandakar.  I do not have the time to translate everything, thus I will simply translate what is easy for me and list summary points in shaa Allah.  Before reading this, it is important to remember several things:

 

1.That Shaikh Ahmad Bazmool has not declared Shaikh Saalim Taweel to be an innovator. However, he has warned against taking knowledge from him. And Shaikh Ahmad Bazmool explained in a previous lecture that when someone is warned against, even though they have not been declared an innovator, they should be kept away from until it becomes clear from the statements of the scholars that they can be returned to. (See article here:

https://sughayyirah.wordpress.com/there-is-a-difference-between-warning-against-someone-and-declaring-him-an-innovator/ )

 

2.The religion of Islam has not been attached to any one person except for the Messenger of Allah – sallallahu alayhe wa sallam. (see article here:

https://sughayyirah.wordpress.com/principles-that-are-obligatory-for-the-salafee-to-know/ )

 

3.We must ask ourselves, before reading, if we love the truth more, or a man whom Allah has created more?

 

4. This hadeeth:

There will never cease to be a victorious group from my Ummah upon the truth, not being harmed by those who abandon them, until the Command of Allah comes”

Authenticated by Imam al Albaanee in Saheeh at Tirmidhee

( https://sughayyirah.wordpress.com/2010/10/20/there-will-never-cease-to-be-a-victorious-aided-group/

https://sughayyirah.wordpress.com/2012/04/01/there-will-always-be-scholars )

 

This was what was easy for me to translate from the brief first installment or introduction. (Umm Muhammad Zawjatu Abdul Malik):

 

Taken from:

http://www.albaidha.net/vb/showthread.php?p=156318

 

والكلام في الطويل إن كان باطلاً فلا يصل إلى درجة الكفر

And speech about (Saalim) Taweel, even if it were false, does not reach the level of kufr

 

فمابالكم أيها السلفيون ! رضيتم بالطعن في السنة

So what is your affair, O Salafees!  You are pleased with defamation of the Sunnah

 

ولم ترضوا الكلام في سالم الطويل

But you are not pleased with any speech about Saalim Taweel

 

لا جواب عندي سوى مطالبتكم بالاستغفار والتوبة والرجوع إلى الله عز وجل

I have no answer except to ask that you seek forgiveness, and repent, and return to Allah – Exalted and Lofty is He

 

وصدق الإمام ابن رجب إذ يقول : الواجب على كل من بلغه أمر الرسول صلى الله عليه وسلم وعرفه أن يبينه للأمة وينصح لهم، ويأمرهم باتباع أمره وإن خالف ذلك رأي عظيم الأمة،فإن أمر الرسول صلى الله عليه وسلم أحق أن يعظم ويقتدى به من رأي معظم قد خالف أمره في بعض الأشياء خطأ .

And Imam Rajab was truthful when he said: “What is obligatory on every person whom the command of the Messenger – (we ask that) Allah exalt him and grant him peace – reaches and he knows it,  is that he clarifies it to the Ummah and advises them.  And that he commands them to follow his (the Messenger’s) command, even if it conflicts with the opinion of an important person from the Ummah.  Because indeed the command of the Messenger – sallallahu alayhe wa sallam – is more deserving of having importance placed on it and being followed, than the opinion of someone deemed important who has opposed  his command in some things and is wrong.

 

ومن هنا رد الصحابة ومن بعدهم من العلماء على كل من خالف سنة صحيحة ، وربما أغلظوا في الردلا بغضاً له بل هو محبوب عندهم ، معظم في نفوسهم لكن رسول الله صلى الله عليه وسلم أحب إليهم ، وأمره فوق كل أمر

مخلوق.
فإذا تعارض أمر الرسول وأمر غيره فأمر الرسول صلى الله عليه وسلم أولى أن يقدم ويتبع انتهى

And from this is the refutation of the Companions and after them, of the Scholars, of everyone who opposed an authentic sunnah.  And perhaps they were strong in the refutation – not out of hate for him, rather he may have been beloved to them, revered to them – but the Messenger – sallallahu alayhe wa sallam – is more beloved to them.  And his command is above every command of the creation.  So when the command of the Messenger contradicts the command of other than him, then the command of the Messenger – sallallahu alayhe wa sallam – is more deserving to be put forward and followed.” (end of quoting from Ibn Rajab)

 

(end of what I translated from the first installment)