Posts Tagged ‘people’

The word “Salafee” separates the people – Shaikh Saalih al Fawzaan

October 21, 2015

The audio can be listened to from here:

http://safeshare.tv/w/hBVqkGIMnB

Question: Some of the callers (du’aat) – (we ask that) Allaah guide them – say: “The word ‘Salafee’ separates the people, so do not say, ‘I am Salafee’…”

Answer (Shaikh Saalih al Fawzaan): Yes, yes, the word “Salafee” does separate the people.  It separates (i.e. distinguishes) the Salafees from the innovators and the people of misguidance, all the praise is due to Allaah alone.

This is a distinguishing trait – that a person is on the way (madh-hab) of the Salaf.

“And I have followed the religion of my forefathers – Ibraheem, Is’haaq and Ya’qoob[1] – we could never worship anyone or anything along with Allaah.” (12:38)

Following the Salaf upon tawheed and upon the correct beliefs (aqeedah) – this is an honor, and this is praiseworthy, so we take pride in that.  And we ask Allaah that He puts us upon the path of the Salaf and that He keeps us firm upon it.

We call the people to the way of the Salaf, to the correct beliefs.  If they respond (and follow the way of the Salaf), then all the praise is for Allaah alone.

We don’t gather the people.[2]  So if they separate from us, then this is what they have chosen for themselves.

Footnotes

[1] The Prophets: Abrahaam, Isaac and Jacob

[2] We unite the people upon the truth by calling them to what is correct with regards to all matters, but we do not act like the misguided ones who just want to gather a large number of bodies together – with their varying beliefs – so that their bodies are all in one place but their hearts are divided because no one is calling them to the correct beliefs nor rectifying their mistakes.  As for Ahlus Sunnah wal Jamaa’ah, the Salafees, although our bodies are in different places all over the world, our hearts are united upon the correct aqeedah (beliefs) and manhaj (way of understanding and implementing the Quran and Sunnah)

Nov 2014 Advice to the people of Yemen – Shaikh Rabee

November 11, 2014

The following was translated from

http://www.sahab.net/forums/index.php?showtopic=148368

(the audio and written text may be found there)

Question: Our Shaikh – (we ask that) Allaah preserve you – what do you advise the people of ‘Adan and other than this city (in Yemen) to do when faced with the Houthis (Shia)? (we ask that) Allaah preserve you.

Answer: (after praising Allaah and sending salaah and salaam upon the Messenger): To proceed: Indeed I advise all of the people of Yemen from all parts Yemen to make two or three battlefronts in two or three regions to fight against these Baatinee Raafidee (Shia) Houthis who are the worst enemies to Islam, the worst enemies to the noble Companions, and the worst enemies to Ahlus Sunnah wal Jamaa’ah.

This repulsive group (the Shia Houthis) has not waged war against them except due to severe enmity towards Islaam and its people – the previous generations and the later ones. So I see it as being obligatory upon all of the people of Yemen – in Ibb, Ta’iz, ‘Adan, al-Baydhaa, and everywhere else – until even in San’aa, that they make some strong battlefronts to defeat this group and to annihilate them and exterminate their tribulations. And do not be easy with them, because this is from the greatest of jihads.

By Allaah, if the people of Yemen were to surrender to the Houthis, Islaam would be completely lost. And Yemen would certainly become like Iran or worse, showing enmity to the Companions, waging war against the Quran, waging war against the (Mothers of the Believers) wives of the noble Messenger – alayhe as-Salaatu was salaam.

So it is obligatory upon them to rise up with all seriousness and determination. And it is obligatory for them to utilize everything at their disposal (that is halaal) to destroy this tribulation (fitnah) and to raise the banner of the true Islam.

I ask Allaah to grant them success, and that He unites their word upon the truth, and that He unifies their ranks, and that He helps them and makes their word (laa ilaaha illaallaah – none deserves to be worshiped except for Allaah – who is God, The Supreme Creator) the uppermost. Indeed our Lord is the One Who answers the supplications. And the salaah and salaam be upon our Prophet Muhammad, his family, and his Companions

Muharram 14, 1436

Ask the People of Knowledge if you don’t know – Imaam as-Sa’dee

November 19, 2013

 

 

 

 

Imaam as-Sa’dee said in his explanation of verse:

 

 

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.” (16:43)


{ وعموم هذه الآية، فيها مدح أهل العلم، وأن أعلى أنواعه، العلم بكتاب الله المنزل. فإن الله أمر من لا يعلم، بالرجوع إليهم، في جميع الحوادث، وفي ضمنه، تعديل لأهل العلم، وتزكية لهم، حيث أمر بسؤالهم}

 

And the generality of this verse contains praise for the People of Knowledge. And that the highest category of it (knowledge) is knowledge of the revealed Book of Allaah. For indeed Allaah commanded the one who doesn’t know to return to them (the People of Knowledge) in every situation. And contained in it is praise for the People of Knowledge and tazkiyyah (purification/recommendation) for them, because He commanded that they be asked.”

 

 

Imaam as-Sa’dee also said in explanation of verse (21:7):

 

 

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.”

{وهذه الآية وإن كان سببها خاصا بالسؤال عن حالة

الرسل المتقدمين من أهل الذكر وهم أهل العلم,فإنها عامة في كل مسألة من مسائل الدين أصوله وفروعه,إذا لم يكن عند الإنسان علم منها,أن يسأل من يعلمها,ففيه الأمر بالتعلم والسؤال لأهل العلم,ولم يأمر بسؤالهم إلا لأنهم يجب عليهم التعليم والإجابة عما علموه}

 

 

This verse, even though the reason for it was specifically to ask about the case of the previous Messengers from the People of the Reminder – and they are the People of Knowledge, then indeed it is general for every matter from the matters of the religion – its foundations and its branches – when a person doesn’t have knowledge about it, he asks the one who knows it. So in this is the command to learn from and ask the People of Knowledge. And He didn’t command that they be asked except because it is obligatory upon them to teach and answer with what they know”

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:

https://sughayyirah.wordpress.com/2010/05/10/ahmad-bin-umar-bazmool/

https://sughayyirah.wordpress.com/2013/07/04/shaikh-rabee-on-shaikh-ahmad-bazmool-may-2013/ )

 

 

The following from:

http://knowledgeofislamblog.wordpress.com/2012/09/24/how-to-seek-knowledge-if-you-cant-reach-the-people-of-knowledge/

 

 

This is an advise from Shaykh Bazmool, found on the site http://www.sahab.net 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 http://www.sahab.net:

http://www.sahab.net/forums/showthread.php?t=336213

Translated by:

Mustafa George

Ruwais, United Arab Emirate

Boycotting the People of Innovation is Obligatory – Shaikh Uthaymeen

June 18, 2013

From:

http://www.ibnothaimeen.com/all/books/article_16865.shtml

هجران أهل البدع

الهجران مصدر هجر وهو لغة: الترك.

والمراد بهجران أهل البدع: الابتعاد عنهم، وترك محبتهم، وموالاتهم، والسلام عليهم، وزيارتهم، وعيادتهم، ونحو ذلك.

وهجران أهل البدع واجب؛ لقوله تعالى: (لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِيُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَه)(266). ولأن النبي صلى الله عليه وسلم هجر كعب بن مالك وصاحبيه حين تخلفوا عن غزوة تبوك.

لكن إن كان في مجالستهم مصلحة لتبيين الحق لهم وتحذيرهم من البدعة فلا بأس بذلك، وربما يكون ذلك مطلوباً؛ لقوله تعالى: (ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِوَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ)(267). وهذا قد يكون بالمجالسة، والمشافهة، وقد يكون بالمراسلة، والمكاتبة، ومن هجر أهل البدع: ترك النظر في كتبهم خوفاً من الفتنة بها، أو ترويجها بين الناس، فالابتعاد عن مواطن الضلال واجب لقوله صلى الله عليه وسلم في الدجال: “من سمع به فلينأ عنه، فو الله إن الرجل ليأتيه وهو يحسب أنه مؤمن فيتبعه مما يبعث به من الشبهات“. رواه أبو داود(268). قال الألباني: وإسناده صحيح.

لكن إن كان الغرض من النظر في كتبهم معرفة بدعتهم للرد عليها فلا بأس بذلك لمن كان عنده من العقيدة الصحيحة ما يتحصن به وكان قادراً على الرد عليهم، بل ربما كان واجباً؛ لأن رد البدعة واجب، وما لا يتم الواجب إلا به فهو واجب.

Boycotting the People of Innovation

 

الهِجْرَانُ al-Hijraan is the masdar (verbal noun) for هَجَرَ (to abandon, keep away from).  In the language it (al-Hijraan) means التَّرْكُ (leaving).

 

What is intended by boycotting the People of Innovation is: distancing yourselves from them, not having love for them, not having allegiance to them, not giving them salaam, not visiting them, etc.

 

Boycotting the People of Innovation is obligatory due to the saying of Allah, The Most High (translated):

 

You won’t find a people who believe in Allah and the Last Day making friends with those who oppose Allah and His Messenger” (58:22)

 

And the Prophet – sallallahu alayhe wa sallam boycotted Ka’b bin Malik and his two companions (for a brief time) when they remained behind from the battle of Tabouk (though they were Noble Companions, not upon innovation, and Allah accepted their repentance)

 

However, if there is a benefit in sitting with them – in that you clarify the truth to them and warn them from innovation – then there is no problem with that.

 

Perhaps that is required (clarifying the truth to them and warning them from bid’ah) due to the saying of Allah, The Most High (translated):

 

Call to the Way of your Lord with wisdom and good admonition and debate with them with that which is better.” (16:125)

 

This (da’wah) may be (in the form of) gatherings and speeches, or (in the form of) correspondence and writing.1

 

From boycotting the People of Innovation is: not looking into their books for fear of fitnah, and not circulating them among the people.

 

Staying away from the places of misguidance is obligatory due to his statement – sallallahu alayhe wa sallam – regarding the Dajjaal:

 

Whoever hears of him, let him stay far away from him, for by Allah, indeed a man will go to him considering that he himself is a Believer, but will then follow him because of what he will bring of doubts” Recorded by Abu Dawood and Shaikh Albaanee said that its chain of narrators was saheeh

 

However, if the goal in looking through their books is to refute their innovation, then there is no problem with that for the one who has the correct aqeedah to protect himself and is able to refute them. Rather it may be obligatory (to do so).

 

Because refuting innovation is obligatory and whatever is needed to complete the obligation is itself  obligatory.

 

 

 

Footnote

 

 

 

1 Shaikh Ahmad an-Najmee was asked: “O Noble Shaykh, a person claims that he is Salafi, but he keeps company with the hizbis, and he was advised concerning this and responded, ‘Indeed, I am doing so for their advisement and guidance.’ So how do we judge this person?”

 

The Shaykh answered, “Advice does not necessitate that you keep company with them, and the advice is to be given at fixed times.  As for your keeping company with them with the argument that you are advising them, then if you  were advising them, there would be seen a change in their actions, and a difference in that which they were upon.  So if you say, for example, that you advise them, but they don’t listen to you or accept from you, then why do you keep company with them and come and go with them?  If they do not listen to you, then do not come and go with them or sit with them.  Rather, when we see that you come and go with them and keep company with them, we are aware that you are one of them.” For the reference, see this brief article: http://www.sunnahpublishing.net/modules/Manhaj/company.pdf

Letter to the People of Bahrain – Ibn Taymiyyah

January 18, 2013

From:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=3390

 

Shaykh al-Islaam’s Letter to the People of Bahrain Source: Majmoo’ al-Fataawaa (6/485-506)

[ In the Name of Allaah, the Most Merciful, may He raise the rank of His Messenger and grant him peace… ]
Shaykh al-Islaam Ibn Taymiyyah, may Allaah have Mercy on him, wrote:

quote:
That which obliges (my writing of) this (letter) is what your delegation has narrated to me about affairs of division and differing amongst you, to the point that fighting has almost broken out.  They mentioned that the reason for this differing is the issue of the disbelievers seeing their Lord (on the Day of Judgement), and I never expected this issue to go as far as it has, as this affair is a light one (khafeef).
Rather it is important (to mention) that it is obligatory on every Muslim to believe firmly that the believers will see their Lord in the Next Abode when gathered upon the plains of the day of Judgement, and also when they enter Paradise.  This is due to what has been reported by a conclusively large number of narrations from the Prophet (sallallaahu ‘alayhe wa sallam) found with the scholars of Hadeeth.  For verily he (sallallaahu ‘alayhe wa sallam) reported that we are going to see our Lord just as we see the full moon or the sun on a clear day, we are not going to have any difficulty in seeing Him.
And the sight of Him, may He be exalted, is the highest level of delight in Paradise and the very goal of all those who worship Allaah, being sincere to Him in the Religion, even if they will be on different levels in how they see Him based on their closeness to Allaah and their knowledge of Him.

Then Shaykh al-Islaam went on to clarify the ruling on those who deny the seeing of Allaah and mention books that have been authored on the subject.  Then he said, may Allaah have Mercy on him:

quote:
As for the issue of the disbelievers seeing Him, then this discussion only surfaced and became a focus of debate, based on what has reached me, three hundred years after Hijrah.  A group of scholars refrained from speaking about this issue, while others spoke about it.  Those who spoke about it differed over it, having three different positions, and I do not know that those who differed over it ever cursed each other or boycotted each other over it, since each of the three groups were people of virtues and people of Sunnah.
This discussion is similar to the discussion surrounding the issue of the disbelievers being held accountable (for their deeds): Will they have to account for their deeds or not?  It is an issue that no one is to be cast outside of Islaam based on it, and there exists consensus on this.  And it is also correct (to say) that pressure is not to be applied (to people) based on it, nor is there to be any boycotting over it.
It has been narrated that Abul-Hasan ibn Bash-shaar said, ‘Those who say that they (the disbelievers) will be made to account (for their deeds) are not to be prayed behind.’  The correct position that the vast majority (of the scholars) hold is that both groups are to be prayed behind.  In fact, the differing between them can even be settled with a proper study of the issue, even when some of the companions of Imaam Ahmad differed over it.  The majority of them said that they will not be held accountable (for their deeds), and a number of other scholars and people of rhetoric differed over this issue (as well).
This is since the word ‘accounting’ or ‘reckoning’ (hisaab) could mean (Allaah’s) Knowledge of their deeds, the writing of the deeds in the books, the display of the books to the disbelievers, rebuking them for what they have done, or the increasing or decreasing of their punishments based on their level of disbelief.  This kind of reckoning (hisaab) is confirmed (for them) by way of scholarly agreement.
However, the word ‘reckoning’ (hisaab) could be used to mean the weighing of the good deeds and bad deeds (on the Scale) to see which is heavier.  The disbeliever has no good deeds (hasanaat) that could be weighed along with his bad deeds, since all of his deeds are rendered useless.  They would only be weighed to show how empty his Scale (of good deeds) is, not so that his good deeds might outweigh (the bad ones).
It could also be meant by ‘reckoning’ (hisaab) – Is Allaah the one who will speak to them or not?  The Qur’aan and the Sunnah show that Allaah will speak to them in a way that will degrade, rebuke, and reprimand them, not in a way that draws them near or honors them, and not in a merciful way.  There were also some scholars who rejected this totally.
The three positions (that the scholars held) about the disbelievers seeing (Allaah) are:
1 – The disbelievers will never see their Lord, not those who outwardly manifest their disbelief, nor those who conceal it (the hypocrites).  This is the position of the majority of the later scholars, and it is what is understood from the generality of the speech of the early scholars.  It is also the position of the companions of Imaam Ahmad and others.
2 – Whoever outwardly manifests tawheed will see Him, both the believers of this Ummah and the hypocrites, along with those left over from the People of the Book.  That will be on the plains of the Day of Judgement.  Then the hypocrites will be screened off and will not be able to see Him after that.  This is the position of Aboo Bakr Ibn Khuzaymah from the imaams of Ahlus-Sunnah.  Also, al-Qaadee Aboo Ya’laa has mentioned likewise with the hadeeth of His coming to them, may He be glorified and exalted, at the mawqif (the expansive land where the people are gathered on the Day of Judgement), and the hadeeth is well known.
3 – The disbelievers will see Him in a way that denotes identification and punishment, like the robber who sees the authorities.  Then they will be screened off and thus their punishment will magnify and their penalty will become more severe.  This is the position of Abul-Hasan ibn Saalim and his companions and others, and they ascribe to the foundations of Imaam Ahmad ibn Hambal and Aboo Sahl ibn ‘Abdillaah at-Tustaree.

Then Shaykh al-Islaam went into the subject in great detail, mentioning the evidences of the different positions and the responses from those who oppose them, showing how each position is founded upon evidence from the Book and the Sunnah.  Then he returned to what he saw as being a very important issue:

quote:
So, to summarize, it was not my intention to make this letter a comprehensive discussion of this issue, since knowledge is too vast.  Rather the intention was to clarify that this issue is not from the important issues that deserve lengthy discussions, or that we put it forth to all the people so that it becomes a pivotal issue that causes the hearts to differ and the desires to scatter.
This issue, as far as I know, is not something that requires boycotting and the breaking of ties, since most of the people who spoke about this issue in the past were people of Sunnah and Ittibaa’ (people who followed the way of the Salaf).  People who did not boycott each other or break off ties differed over this issue, just as the Companions (may Allaah be pleased with them) and those after them differed over whether the Prophet (sallallaahu ‘alayhe wa sallam) saw His Lord in this life or not.  They spoke with very harsh words, like what the Mother of the Believers, ‘Aa’ishah, may Allaah be pleased with her, said: ‘Whoever claims that Muhammad saw his Lord, then he has invented a great lie against Allaah.’  Even with this (kind of statement), it did not take the differing into boycotting or the breaking of ties.
Similarly, Imaam Ahmad debated some people from Ahlus-Sunnah about the issue of affirming that the ten (Companions who were promised Paradise) are absolutely in Paradise, until the debate lead to raised voices.  Ahmad and others believed in affirming (their place in Paradise absolutely), but they did not boycott those who held to not affirming it for them absolutely.  There are a number of other examples similar to this.
Those who have differed in this issue (the disbelievers seeing Allaah) have even more right to be excused.  As for the majority of the scholars (who reject the idea of the disbelievers seeing Allaah), then their excuse (that their opponents could offer for them) is obvious, something shown in the Qur’aan and narrated by the Salaf, that the vast majority of what has been narrated about seeing Allaah is only related to the believers seeing (Him).  Also, no explicit text reached them proving that the disbelievers will see Allaah.  Furthermore, they understood that the generality of seeing Allaah is the highest kind of honor and the best possible delight.
As for those who have affirmed (that the disbelievers will see Allaah) in general, as well as those who have a affirmed it upon a specific understanding, then I have already mentioned their excuse.  They say that (the screening referred to in) Allaah’s Statement, (( Nay! Verily they, on that Day, will be screened from their Lord )), is the screening after the reckoning, since it could be said, ‘I have screened Fulaan from seeing me,’ and it is possible that he had already seen (him) in some way before that.  Thus it is a kind of screening that is connected (to having already seen Him).  And by way of this screening, there exists a difference between them and the believers, for verily He, may He be glorified and exalted, will have appeared to the believers on the plains of the Day of Judgement after the disbelievers have been screened from seeing Him, as indicated in the previously mentioned narrations.  Then, He will appear to them once they are in Paradise, in general and specific ways, always and forever, eternally.
They say that the speech of the Salaf is in accordance with what is in the Qur’aan.  Also, this kind of seeing (Allaah) that is for all the Creation in general could be a very limited kind of view that would not even be considered ‘seeing’ like the specific way the believers will see Him, since there are many different modes of seeing (something), and they differ greatly from one kind to the next, and it is likely that we may not be able to distinguish between them.
(Now I must mention that) there are some manners that must be observed:
– 1 –  Whoever refrains from speaking about this issue and does not call to anything, then it is not permissible to boycott him, even if he (inwardly) believes in the correctness of one of the positions.  This is because there are much greater innovations that we do not boycott over, unless the person is a caller (to the innovation) and does not remain quiet.  This is one (point).
– 2 –  Verily it is not befitting that the people of knowledge make this issue into a test and sign of correctness, preferring their brothers (who agree with them) over their opponents, for verily this is something hated by Allaah and His Messenger (sallallaahu ‘alayhe wa sallam).
– 3 –  It is not something that should not be used to start conversations with the common people, those who are already safe and free of problems.  However, if someone is asked about it, or he sees someone that deserves to learn about it, then let him recite upon him what he knows about it, that which he hopes will bring about benefit.  This is not the case for the issue of the believers seeing their Lord in the Hereafter, as belief in that is obligatory and binding due to what has been convincingly reported from the Prophet (sallallaahu ‘alayhe wa sallam), his Companions, and the Salaf of this Ummah.
– 4 –  It is not for anyone to speak generally and say that the disbelievers will see their Lord without any restrictions.  This is wrong for two reasons:
Firstly, seeing Allaah in general is something understood to be an honor and a reward, so it is misleading to mention it in an unrestricted fashion.  It is not for anyone to use words unrestrictedly when that may lead people to make conclusions that oppose the truth, unless that exact kind of usage was found with the Salaf.  In this case specifically, this kind of usage was not found with them.
Secondly, If something from a general ruling is singled out and mentioned specifically in a negative way, then this specification is not to be allowed.  For indeed Allaah has created everything and wanted everything to happen the way it has, however a man must not specify things that are repugnant from the created beings or events that are not desired by the Islaamic legislation, by singling them out and saying: ‘O Creator of the dogs!’ or ‘O One who wants fornication!’ and the likes, as opposed to saying, ‘O Creator of everything!’ or ‘I call on the One who permits everything to happen!’  Similarly, in this situation, if someone said, ‘There is no one that exists except that Allaah will be alone with him (on the Day of Judgement), and there will be no screen (between him and Allaah) and no translator.  Also, if someone said, ‘Verily all of the people will be gathered and brought to Allaah and He will look at them and they will look at Him,’ then this phrase eliminates any confusion that might arise from the first statement (that ‘the disbelievers will see Allaah’ mentioned in an unrestricted manner).
– 5 –  Let no one go beyond the usage of the phrases used (by the Salaf), even if there could be some differing over some of the meanings.  This is something that must be observed, as the affair is as our Prophet (sallallaahu ‘alayhe wa sallam) informed us, and goodness, all goodness, is in following the righteous Salaf, learning more about the narrations of the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) and understanding them, holding tight to the Rope of Allaah, keeping ourselves close to all means of harmony and staying together, and staying away from all things that lead to differing and dividing, unless it is a clear affair in which Allaah and His Messenger (sallallaahu ‘alayhe wa sallam) have ordered us to stay away from people because of it, then there is no hesitation (in abandoning them).
– 6 –  When it is not clear if a statement or action is something for which a person is to be punished or not, then it is obligatory to not punish him, due to the statement of the Prophet (sallallaahu ‘alayhe wa sallam): ‘Leave off the hudood (Islaamically legislated punishments) if there are doubts, for verily for you to excuse someone mistakenly is better than mistakenly punishing (someone).’  It was collected by Aboo Daawood.  This is so especially since the affair will lead to a long-lasting evil and to the splitting of Ahlus-Sunnah wal-Jamaa’ah.  For verily the corruption that results from such a splitting is many times greater than the evil that comes from the error of a small group of people in a subsidiary matter.
– 7 –  When an affair is not clear to someone, then let him supplicate with what Muslim has reported in his Saheeh, on the authority of ‘Aa’ishah (may Allaah be pleased with her), who said that when the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) stood to pray, he would say: ‘O Allaah, Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the earth, the One who knows the hidden and manifest affairs, You judge between Your Servants about what they used to differ over, guide me to the truth in the affairs that are differed over!  By Your Permission, for verily You guide whomever You like to a straight path.’
Having said this, I ask Allaah, the Great One, the Lord of the great Throne, to grant us, and all of you, success in achieving that which He loves and is pleased with, both statements and actions.  And may He grant us the ability to follow the guidance of His Prophet (sallallaahu ‘alayhe wa sallam) in secret and in the open.  And may He gather us all together upon guidance, couple our affairs with success, and cause our hearts to be united upon the heart of the best of us.  And may He protect us from Shaytaan and grant us refuge from the evils of our own selves and from the evil (consequences) of our deeds.
And I have written this letter, doing my best to provide some direction, and I only seek to correct the affairs as much as I am able, and my success is only from Allaah.  Having said this, I do not have complete knowledge of the reality of what is between you or the specific details of your affairs.  I have only written based on what I understood from the report of the one who narrated (your affairs) to me.  And the greater goal was to correct that which is between you and bring the hearts together.
As for a comprehensive statement about this issue and others, and a clarification of the reality of the affair, then perhaps I may speak or write about that at another time when I feel that there is more need for it.  As for this occasion, I felt that the need to straighten out your affair is more important.
Was-Salaamu ‘alaykum wa rahmatullaahi wa barakaatuh, and all praise is due to Allaah, the Lord of all that exists, and may He raise the rank of our leader Muhammad, and that of his family and Companions, and may He grant them an abundance of peace.  Allaah is sufficient for us, what a fine Wakeel (Caretaker).

Moosaa ibn John Richardson

If you find fault with the people of goodness…

September 4, 2012

Shaikh Fawzaan said (translated):

“This teaches us a lesson in that some of the brothers or some of the students of knowledge commend some of the innovators or the people of desires and deviated views, whilst not examining their views and orientations. They attack and find fault with the people of goodness because they lend an ear to those who find fault with them and believe them. This is a severe danger.

“If you find fault with the people of goodness, the people of knowledge and Ahlus Sunnah, and commend the people of deviated views and orientations, then this is a severe danger even if you do not sit with them. So this is from that which we should be mindful of, and of that that which many people have fallen into at present.”

For the reference and to read more:

http://www.salafitalk.com/threads/1274-Commending-The-People-of-Innovation-Imaam-Barbahaaree?p=2260#post2260

A people don’t sit in a gathering remembering Allah…

June 6, 2012

It is narrated from Sahl bin al-Hanthaliyah that the Prophet – sallallahu alayhe wa sallam – said:


مَا جَلَسَ قَوْمٌ مَجْلِسًا يَذْكُرُوْنَ اللهَ عَزَّوجَلَّ فِيْهِ

A people don’t sit in a gathering remembering Allah, Exalted and Lofty is He, in it

 

فَيَقُومُونَ, حَتَّى يُقَالُ لَهُمْ: قُومُوا

And then get up (to leave) so it is said to them: Get up!

 

قَدْ غَفَرَ اللهُ لَكُم

Indeed Allah has forgiven you

 

وبُدِّلَتْ سَيِّئَاتُكُمْ حَسَنَات

And your bad deeds have been turned into good deeds

 

Shaikh Albanee said it was authentic due to narrations other than it (صحيح لغيره ) in Saheeh at-Targheeb

 

Find a hadeeth and its grading: http://www.dorar.net/enc/hadith

Seize five things from the people of your time…

November 29, 2010

The English follows the Arabic

 

عن عبد الرحمن بن أبي حاتم الرازي قال

 

دَخَلْتُ دَمَشْقَ عَلَى كَتَبَةِالحَدِيْثِ فَمَرَرْتُ بِحَلَقَةِ قَاسِم الجُوْعِي

 

فَرَأَيْتُ نفَرًا جُلُوْسًا حَوْلَهُ وَهُوَ يَتَكَلَّمُ عَلَيْهِمْ

 

فَهَالَنِي مَنْظَرُهُمْ،فَتَقَدَّمْتُ إِلَيْهِ فَسَمِعْتُهُ يَقُوْلُ

 

اِغْتَنِمُوا مِنْ أَهْلِ زَمَانِكُمْ خَمْسًا

 

إِنْ حَضَرْتُمْ لَمْ تُعْرَفُوا

 

وَإِنْ غِبْتُمْ لَمْ تُفْتَقَدُوا

 

وَإِنْ شَهِدْتُمْ لَمْ تُشَاوَرُوا

 

وَإِنْ قُلْتُمْ شَيْئًا لَمْ يُقْبَلْ قَوْلُكُمْ

 

وَإِنْ عَمِلْتُمْ شَيْئًا لَمْ تُعْطَوا بِهِ

 

أُوْصِيْكُمْ بِخَمْسٍ أَيْضًا

 

إِنْ ظُلِمْتُمْ لَمْ تَظْلِمُوا

 

وَإِنْ مُدِحْتُمْ لَمْ تَفْرَحُوا

 

وَإِنْ نُدِمْتُمْ لَمْ تَجْزَعُوا

 

وإن كُذِّبْتُمْ فَلَا تَغْضَبُوا

 

وَإِنْ خَانُوكُمْ فَلَا تَخُوْنُوا

 

قَالَ: فَجَعَلْتُ هَذَا فَائِدَتِي فِي دَمَشْقَ

 

من كتاب الزهد لابن أبي حاتم الرازي

 

From (the Scholar) Abdur Rahman ibn Abee Haatim Ar-Raazee who said:

I entered upon the students of hadeeth in Damascus and I passed by the circle (halaqah) of (the Scholar) Qaasim al Joo’ee

So I saw a group sitting around him and he was speaking to them

Their appearance amazed me, so I went and sat and heard him say:

‘Seize five things from the people of your time:

When you are present, you are not known

And when you are absent, you are not missed

And when you are present your advice is not sought

And when you say something, your speech is not accepted

And when you do something, you are not given anything for it

I also advise you with five things:

When you are wronged, you do not wrong others

And when you are praised, you do not become happy

And when you are criticized, you do not become sad

And when you are not believed, then do not become angry

And when others betray you, then do not betray them’

So I took this as my benefit from Damascus”

From Kitaabuz-Zuhd by Ibn Abee Haatim Ar-Raazee