Posts Tagged ‘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

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The Late Scholar Umar bin Muhammad al-Fulaanee (Fulaatah) d.1419H

January 11, 2014

 

Shaikh Umar bin Muhammad al-Fulaanee, also known as “Fulaatah”, was from the major scholars of our era who died in Madinah in 1419H (1999 C.E.).  

 

He had many teachers, from them were:

 

Shaikh Bin Baz

 

Shaikh Hammaad al Ansaaree

 

And he had a strong connection to Shaikh Albaanee.  When Shaikh Albaanee would come to Madinah while making umrah, he would stay with him and Shaikh Umar would honor him greatly

 

From his students is Shaikh Sulaymaan Ruhaylee who said about him:

 

He knew him from a young age and benefited from him

 

His father and Shaikh Umar sat in the study circle (halaqah) of  Shaikh AbdurRahmaan al Afreeqee and Shaikh Umar would say to him:

 

وَالِدُكَ زَمِيْلِي

 

Your father is my colleague.”

 

Shaikh Sulaymaan Ruhaylee said:

 

My father wasn’t a shaikh or from the students of knowledge, but he was eager ever since he got to Madinah to stick to the circles of knowledge.

 

Shaikh Umar Fulaatah was the most knowledgeable of the people in the narrations (aathaar) regarding Madinah.

Shaikh Sulaymaan doesn’t know of anyone in his time more knowledgeable about the narrations and locations (or situations) mentioned in the Sunnah about Madinah

 

He was eager for the sunnah and eager to explain the books of the sunnah (kutubus sunan)

He was very kind and treated people in an amazing way.

 

Shaikh Sulaymaan Ruhaylee said:

 

How many times did I fall into taking a confusing position that he caused me to come out of very easily

 

Shaikh Umar Fulaatah worked in the Islamic University of Madinah and had many efforts there. He had continuous lessons in the masjid of the Prophet – sallallaahu alayhe wa sallam – after the death of Shaikh (AbdurRahman) al-Afreeqee

 

Shaikh Sulaymaan Ruhaylee described Shaikh Umar Fulaatah as:

 

مَتِيْنٌ فِي العِلْم

Strong in knowledge

 

طَيِّبٌ فِي الأَخْلَاق

Good-mannered

 

أَنِيْسٌ فِي الحَدِيْث

Friendly in speech

 

صَاحِب عِبَادَة

One who had a lot of worship

 

Shaikh Sulaymaan Ruhaylee said:

 

I travelled with him to Nigeria once – his room was beside mine and there was a door between us.  I was responsible for calling the adhaan for fajr.  I got up before the adhaan in order to call the adhaan (on time).

 

I heard the shaikh in his room reciting the Quran and praying until close to the time for the adhaan of fajr

 

end of what was taken from this audio:

https://mega.co.nz/#!IVYhRLaB!4QDKjKxPDYkPDlJJSKWJBXrb9Bivlgh5bIzPQNvWWJI

translated by Ummu Khadijah

 

 

A collection of his lessons:

http://www.ajurry.com/vb/showthread.php?t=23228

 

 

 

Arabic biography of the Shaikh may be read here:

http://www.sahab.net/forums/index.php?showtopic=33755

 

 

 

Is Reciting the Quran with Tajweed Obligatory – Shaikh Fawzaan

December 2, 2013

 

The following was translated from:

http://www.ajurry.com/vb/showthread.php?t=17569

Arabic Text:

Tajweed Fawzaan


Question: Noble Shaikh – (we ask that) Allah grant you success – Is what is intended by “i’raab” of the Quran: reciting with tajweed or just the absence of grammatical errors which change the meanings? And is reciting with tajweed obligatory?

Answer (Shaikh Fawzaan): Reciting with “i’raab” of the Quran means: reciting it without linguistic, grammatical errors. This is “i’raab” of the Quran.

As for tajweed which is: Lengthening (vowels) and merging and what is similar to that from the rules of tajweed, then this is from beautifying and improving the recitation and pronunciation. It is not obligatory. It is only recommended (mustahabb), without exaggerations and without intensifications in the rulings of tajweed.

Tajweed and the rules of tajweed are from the things which beautify and improve (the recitation). Whoever learns them (the rules of tajweed) and pronounces them, then that is good. And whoever is ignorant of them, then there is no harm upon him with the condition that he recites the Quran without grammatical errors, not making marfoo’ what should be mansoob, or making mansoob what should be marfoo’, or making majroor what should be mansoob, or other than that.

So what is desired is: “I’raab” of the Quran – meaning: reciting it in Arabic without gramatical errors. As for beautifying the voice and improving the recitation and the tajweed, then these are mustahabb (recommended) and things which perfect (the recitation).

Reference: This fatwaa is quoted from Shaikh Fawzaan’s book Sharh Lum’atul I’tiqaad Guiding to the Path of Guidance, published by Daarul Imaam Ahmad

Translated by Ummu Khadijah

Reciting the Quran with Tajweed – Shaikh Albaanee

December 2, 2013

 

The follwing is a question posed to Shaikh Albaanee regarding the rulings of tajweed along with his answer. Taken from the book:

 

1000 Fatwas of Shaikh Albaanee (a collection of some of his fatwas)

Chapter (Kitaab): Tafseer of the Quran, Manners of Recitation, and Rulings of Tajweed

Section (Fasl): Rulings of Tajweed

 

Arabic Text:

Tajweed Albaanee

 

 

 

Question: There has been a lot of speech around here regarding the rulings of tajweed and using these rules, when there are some scholars who say it is obligatory, and along with that some of these rulings, the Imaams of this science have differed over them. So what is your opinion on the legislativeness of these rulings and the ranging in the solidity of its proofs from the Book and the Sunnah?

 

 

Answer (Shaikh Albaanee): Indeed people have received the recitation of the Noble Qur’an successively from those who preceeded upon this well-known path with ( the tajweed rulings). And the tajweed rulings are, at their foundation, principles for the pronunciation of Arabic, where the one who is Arab by lineage pronounces his speech in this way when speaking or reciting. And with the advancement of mankind (in time), the extension of their time with the fundamentals of the Arabic language, and the mixing of the Arabs with the non-Arabs are from the causes of the spread of grammatical mistakes. Along with the Arabs becoming un-Arabicized, due to the non-Arabs. Special care must be taken to teach these rulings in the area of reciting the Noble Quran.

 

 

As for what the questioner mentioned about the Imams differing in some of the rulings of tajweed – then this is really true. For some of them were of the opinion that the Madd Munfassal (hamzah followed by a letter of madd in two words) was unrestricted while some of them stretched it to 3 counts, and some four. Some of them lengthened the madd (elongation) of this type like (the madds) other than it (are lengthened). Some of them put (the letters) ghain and khaa with (the letters which have the ruling of) ikhfaa’ (hiding) of noon and tanween.

 

 

Some of them made ghain and khaa clear (ith-haar) – and these are the majority (who did so). Some of them made the idghaam (merging) of noon -all of it (with all the idghaam of noon letters) – to be without ghunnah – even wow and yaa. And they confined the ghunnah of idghaam to tanween until even including (the letters) laam and raa. Some of them did imaalah1 with the properties of yaa, while some of them decreased the imaalah and it is called “taqleel” to them. And there is a level of imaalah that is between fat-hah and imaalah. Some of them made ishmaam2in words where the middle root letter is yaa and which are mabnee3 and majhool4. Some of them made laam tafkheem (heavy) with some of the letters. Some of them made raa with fat-hah tarqeeq (light) when it is preceded by a yaa or a letter with kasrah. Some of them extend, meaning: lengthen, the madd of badal, etc.

 

 

And the cause for these differings is also due to following the rulings of pronunciation in Arabic. For these rules are spread out through the rulings of the recitations. And it is known that differing in the recitations is originally due to differing in the way of the pronunciation of the word with the Arabs. It is indeed from the easement of Allah – Exalted and Lofty is He – upon this ummah regarding His Book that He sent it down with seven dialects as has come in the authentic ahaadeeth which are mutawaatir5 regarding this topic. From them is his statement: ‘Indeed this Quran has been sent down upon seven dialects‘ Agreed upon. And other than it from dozens of ahaadeeth spread throughout all of the books of the Sunnah like Bukhari, Muslim, Ahmad, at-Tirmidhee, Abu Dawood, and other than them.

 

 

These dialects, as the Messenger (sallallahu alayhe wa sallam) described them in another hadeeth when he said (translated): ‘The Quran was sent down in seven modes upon seven dialects, all of them are clear, definitive6, complete.7 So this differing that happens between the Imaams in the rules of tajweed is from this angle. This (particular) differing won’t ever harm anything.

 

 

It is upon a person to recite the Quran with the rules of tajweed, because Allah – The Most High – said (translated):

 

 

And recite the Qur’ân (aloud) in a slow, (pleasant tone and) style.‘ (Al-Muzzammil 73:4)8

 

 

So if you recite it as you read any other book, then you have not recited it with tarteel (as mentioned in the verse 73:4). So it must be recited with the rules of tajweed. The Scholars call a mistake in the rules of tajweed al-lahn al-khafee (the hidden error). So it is upon a person to make sure he learns how to recite the Quran in the correct way. As for when he knows of a differing in some ruling, then he must stick to what his Shuyookh taught him so that he doesn’t fall into chaos. And he shouldn’t leave the way that his Mashaayikh taught him believing that another way is more correct than it, because all of them (these revealed qiraa’at) are correct. And all of them are as the Messenger (sallallahu alayhe wa sallam) described: ‘Clear, definitive, complete.’

 

 

As for seeking proof from the Quran and Sunnah for these rulings, then this seeking, at its foundation, is an error. Because all of these rulings reached us by tawaatur of action (see footnote #5). So we learned recitation of the Quran from our Shaikhs and our forefathers by this way, and they (those we learned from) learned (it) the same way from their Shaikhs and forefathers, and so on until the time of the Companions who took it from the Messenger (sallallahu alayhe wa sallam). This will suffice, and all the praise belongs only to Allaah firstly and lastly.

 

 

(End of the Shaikh’s Speech)

 

Translated by Ummu Khadijah

 

Also see this beneficial article:

https://sughayyirah.wordpress.com/2013/06/25/diversity-of-the-seven-different-recitations-of-the-quran/

 

 

Footnotes

 

 

 

1Imaalah – إمالةpronunciation of “a” shaded toward “e” (Hans Wehr, see ميل)

2Ishmaam – إشمامthe pronunciation of “u” with a trace of “i” (Hans Wehr, see شم)

3 Mabnee – Indeclinable – the ending doesnt change

4 Majhool Unknown – usually refering to the passive form of verbs – for example – فُتِحَ البَابُ – The door was opened (it is unknown who opened it)

5 Mutawaatir: Narrated by a large number of people

6شافٍ– definition taken from www.almaany.com

7كافٍ– definition taken from www.almaany.com

8 Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

Those Who Claim They Follow Only the Quran

October 17, 2013

 

 

 

This is an excerpt of Shaikh Muhammad Amaan al Jaamee’s explanation of Shaikh Uthaymeen’s Book Al Qawaa’id al Muthlaa… (Exemplary Principles)…Taken from tape 4, starting at 13:521. Underlined speech is from the text of Shaikh Uthaymeen’s book2.

 

Arabic text of Shaikh Muhammad Amaan al Jaamee’s speech in this file:

Quraniyyoon Arabic quote

 

 

Shaikh Uthaymeen said (translated):

 

And where is the Imaan in the Messenger – sallallahu alayhe wa sallam – who was entrusted with the Quran – for the one who doesn’t accept what is from his Sunnah

 

 

 

Shaikh Muhammad Amaan al Jaamee explained:

 

And he rejects that and says: We are sufficed with the Quran. What is in the Book of Allaah, we accept. And what is in the Sunnah, we reject. This one claims that he is a Qur’aanee – from those who believe in the Quran only.

 

These people disbelieve in the Quran without realizing it. Whoever disbelieves in the Sunnah has indeed disbelieved in the Quran. Because the Quran is that which commands to follow the Sunnah.3 And because the Quran mentions many of the rulings in a general way which are explained in detail in the Sunnah.

 

And some of the Attributes of Allaah, The Most High, have come in the Sunnah and they are not in the Quran. Separating the Book from the Sunnah and claiming Imaan in the Quran and rejecting the Sunnah is futility (useless). On top of that, it is disbelief in both of them.

 

The Shaikh (Uthaymeen) – (we ask that) Allaah bestow mercy upon us and upon him – said:

 

Allaah, The Most High, said:

 

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ

 

And We have sent down to you the Book (i.e. the Qur’an) as an explanation (tibyaan) for everything…” (16:89)

 

And from what is known

 

(Shaikh al Jaamee): to the students of knowledge

 

is that many of the knowledge-based sharee’ah matters

 

(Shaikh al Jaamee): from that is the Names and Attributes – this is called: “knowledge-based”

 

and the action-based matters –

 

(Shaikh al Jaamee): the rulings

 

their explanations come in the Sunnah

 

(Shaikh al Jaamee): many of them are explained in the Sunnah

 

So their explanations in the Sunnah are from the explanation (mentioned in) the Quran (“tibyaan” as mentioned in the verse 16:89 above)

 

(Shaikh al Jaamee): Allaah, The Most High, said:

 

أقيموا الصلاة

 

Establish the salaah”4

 

How do you establish the salaah with the Book (the Quran) only, when you have disbelieved in the Sunnah? How do you purify yourself ? And these details from the actions of the salaah – from the takbeer (to begin the salaah) to the tasleem (to end the salaah) – from where do you know how to do these things?

 

When you have left off the Sunnah, that means that you leave off the salaah.

 

What verse from the Quran do you use to pray? With this general verse:

 

أقيموا الصلاة

 

Establish the salaah”?

 

And also:

 

ءاتوا الزكاة

 

Give the zakaah” (2:110)

 

From where (do you know how to do this)?? This tremendous command: The Hajj. The details and actions of Hajj – are they not from the Sunnah? Most of our actions are in the Sunnah. The Quran has placed a general outline, and the Sunnah has explained it. The place of return is to Allaah. Because the Sunnah5 is from Allaah…

 

 

 

Footnotes

 

 

 

 

2 The underlined text in this file from Shaikh Uthaymeen’s book can be found here: http://www.ibnothaimeen.com/all/books/article_16823.shtml

3 For example: 4:69; 3:31-32; 59:7; 4:59; 3:132; 4:64-65

4 This command occurs in many places, e.g. 2:110

The Prohibition of Curing Magic by Using Magic – Explanation of the Statement of Sa’eed Ibnul-Musayyib

October 8, 2013

 

The following taken from lesson 31 on Kitaabut Tawheed given by Abul Abbaas Moosa Richardson ( http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio ). He is explaining chapter 27 of Kitaabut Tawheed (using Shaikh Fawzaan’s summarized explanation – al Mulakh-khas). This is part of what is in the written file for lesson 31 from this link (I edited it slightly with regards to things such as capitolization and spacing):

http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio

 

The student Abul ‘Abbaas Moosa Richardson said:

 

 

 

The text goes on..In the collection of al Bukhaaree on the authority of Qataada who said to Sa’eed ibnul-Musayyib: “There is a man who there is a magic spell placed upon him or its the case that he is unable to have intercourse with his wife, is it permissible to remove that from him by the nushrah? Sa’eed ibnul-Musayyib, great imaam of the taabi’een said: There’s no problem in doing that, no problem in using a nushrah so long as the intention is to correct something, to fix something, to bring about a good situation as for that which benefits then there is no prohibition regarding that.

That shows you Sa’eed ibnul-Musayyib understood there are two types of nushrahs and he mentioned “as for the kind that benefits then there is no prohibition against it”

And we don’t want to allow anyone to understand from this statement of Sa’eed ibnul-Musayyib what some people have understood mistakenly – that is that now you are allowed to cure magic with magic and [that] that is what Sa’eed ibnul-Musayyib intended, that you can cure magic by going to a magician and asking him to put a magic spell on you that will cure the previous magic spell and this is absolutely impermissible as the use of magic is kufr as has been clarified clearly and the seeking help of magicians is impermissible absolutely and we see that Sa’eed said “as for what benefits then there is no prohibition of it” as Allaah ta’aala described the practice of those people who would learn magic that they learned from those who would teach magic what would harm them and never benefit them. So there is no benefit in magic and Sa’eed ibnul-Musayyib understood that, he was not giving a fatwa in favour of using magic to cure magic rather he was giving a verdict in favour of using the ruqyah shar’iyyah to cure magic and that’s what we see from the words of the ulemaa in the correct understanding of that phrase.

And it has been narrated from al-Hasan – al Hasan al Basri rahimahullaah, another imaam from the taabi’oon “and no-one can remove sihr except as-saahir” (meaning no-one removes sihr by using a magical spell to remove it except that he himself has become a magician.)

And Ibnul Qayyim has said (and we are reading from the text of the book) the curing of magic from a person who has magic done to him, it is of 2 types.

1. To cure magic with another spell similar to it, to apply a magical spell to cure oneself or someone close to you of a magical spell that has been placed. That’s the kind that is from the work of the shaytaan and this is how we should understand the statement of al Hasan al Basri when he said “no-one removes magic –meaning like as a profession, using a magical spell except the magician similar to the magician who put the spell there in the first place, or the same magician

So that’s how we understand the statement of al Hasan, not that he thought that anyone who tries to remove magic by reading the Qur’aan must be considered a magician – that wouldn’t even make sense logically so al Hasan al Basri had to be referring to the process or the act of going to a magician to cure the magic spell using the nushrah that is not allowed and that would be the use of a magician and a impermissible thing in islaam.

And Ibnul Qayyim goes on to say…so they both (the naashir and the manshoor – the one who is sick or afflicted and the one who is doing the nushrah for him, the magician) they both get in contact with a shaytaan and they do the things that he requests from them that pleases him and thus he will remove the magical spell from the person who has had the magic placed on him.

  1. And the second kind of nushrah is the nushrah that is with a ruqyah meaning a ruqyah shar’iyyah – reading Qur’aan, making du’aa to Allaah alone, phrases of Tawheed, supplications to Allaah from the supplications that the messenger salallaahu alaihi wa sallam taught us and so son and reciting or seeking refuge with Allaah like reading qul a’oothu bi rabbil falaq and qul a’oothu bi rabbinnaas and those kinds of soorahs that we seek refuge with Allaah through the reading of those soorahs [and] the use of medicines – medicines that are of course permissible and the open general supplications. Any nushrah that’s based on these things is permissible.

Look at the basis of the therminology that is very important [see troid.ca slides]. The first one is nushrah jaahiliyyah – the nushrah that was known as the word nushrah from jaahiliyyah and that is that a person uses amulets, he uses magical spells, he uses the mumbling of certain phrases that he doesn’t understand, the ruqyah ghayru shar’iyyah in general, he uses all of that, that is forbidden, that is what is a kind of work of the shaytaan and that is what al Hasan al Basri considered to be the cure of magic is done by a magician in this case.

The second possible meaning of the word nushrah is an-nushrah shar’iyyah – the nushrah that is allowed in islaam and that is to cure a magical spell with the use of the qur’aan, by reading the qur’aan over the afflicted area, asking Allaahu ta’aala with ones Tawheed, calling upon Allaah by his beautiful names and attributes, taking medicines which are proven to work that are permissible in their substance, in their makeup and so on – these are the nushrahs that are allowed – the permissible forms of curing magic.

The speech of the scholars should be understood in light of these two kinds of nushrah to avoid confusion on the issue.

Shaikh Abdul Lateef al-Kurdee – from the Shuyookh of Iraaq

October 2, 2013

 

 

 

The following is a summary translation from:

http://www.ajurry.com/vb/showthread.php?t=25606

 

 

He is (Abu Abdul Haqq) Abdul-Lateef bin Ahmad bin Mustafaa al-Kurdee

He was born in the year 1969. After completing high school, he was accepted into a university in Baghdad “al Mustansariyyah”. After a while, he left Iraaq and traveled to a number of Islamic countries. During his visits he studied with a number of the noble Salafee scholars

 

From those who taught him:

Shaikh Muqbil (from whom he has a tazkiyyah which can be seen at the above link) and Shaikh Abdur-Rahman al-Adanee

He also attended some of the lessons and lectures of the Imaams of Ahlus Sunnah: Shaikh Bin Baz, Shaikh Uthaymeen, Shaikh Saalih al-Fawzaan, Shaikh Saalih al-Luhaydaan, Shaikh al-Abbaad, and Shaikh Rabee.

 

 

(end of what was taken from that link)

 

 

He also has a tazkiyyah from Shaikh Ubaid al Jaabiree ( http://www.sahab.net/forums/index.php?showtopic=135855 ) who mentions that the province (in Iraaq) of SalaahudDeen is very good and in it are three Salafee brothers (he mentions each one as “Our brother, the Shaikh…”). Among them is Shaikh Abdul Lateef al Kurdee whom Shaikh Ubaid mentioned is the one who established and who oversees Markazus Sunnah in the city of al-‘Alam.

 

 

The Shaikh has an excellent lecture here (Arabic/English):

http://audio-islam.com/2013/09/29/islaam-condemns-every-facet-of-terrorism-by-shaykh-abdullateef-al-kurdi-audioar-en/

(from:

http://www.mpubs.org/features/events-sponsored-by-mpubs/355-event-live-tele-lecture-islaam-condemns-every-facet-of-terrorism-by-shaykh-abdullateef-al-kurdi )

The above link also mentions more about the Shaikh including what Shaikh Rabee said about him

 

 

 

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Uthaymeen (2)

September 12, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 

 


وسئل الشيخ محمد بن صالح العثيمين رحمه الله عن حكم النشرة .
فأجاب : “حل السحر عن المسحور ( النشرة ) الأصح فيها أنها تنقسم إلى قسمين :
القسم الأول : أن تكون بالقرآن الكريم والأدعية الشرعية والأدوية المباحة ، فهذه لا بأس بها لما فيها من المصلحة وعدم المفسدة ، بل ربما تكون مطلوبة لأنها مصلحة بلا مضرة .
القسم الثاني : إذا كانت النشرة بشيء محرم كنقض السحر بسحر مثله ؛ فهذا موضع خلاف بين أهل العلم : فمن العلماء من أجازه للضرورة .
ومنهم من منعه لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) رواه أبو داود وإسناده جيد . وعلى هذا يكون حل السحر بالسحر محرما ، وعلى المرء أن يلجأ إلى الله سبحانه وتعالى بالدعاء والتضرع لإزالة ضرره والله سبحانه وتعالى يقول : ( وَإِذَا سَأَلَكَ عِبَادِي عَنِّى فإني قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعي إِذَا دَعَانِ ) ويقول الله تعالى : ( أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الأَرْضِ أإلَهٌ مَعَ اللَّهِ قَلِيلا مَا تَذَكَّرُونَ ) والله الموفق ” “فتاوى الشيخ ابن عثيمين ” (1/238،239

Shaikh Uthaymeen – rahimahullah – was asked about the ruling on “an-nushrah” and he replied:

What is most correct regarding removing magic from the bewitched one (an-nushrah)1 is that it is divided into two types:

The first type: is that it is done using the Noble Quran, the legislated dua’s (found in the Quran and Sunnah), and permissible medicines. There is no problem with these when there is benefit in them and the absence of evil. Rather, it may be desired because it is benefit without harm.

The second type: is when an-nushrah is done with something forbidden like removing magic with magic – then this is an area of differing among the People of Knowledge – some of them have said it is permissible in cases of necessity.

And others have prohibited it because the Prophet – sallallahu alayhe wa sallam – when he was asked about an-nushrah, he said: “It is from the work of shaytaan”. Abu Dawood2 recorded it and it has a good chain. Because of this, removing magic by using magic is forbidden. What is obligatory upon a person is that he turns to Allaah – Who is The Most High and Free from all deficiencies and defects – with dua and humility so that He will remove the harm from him.

And Allaah – Who is The Most High and Free from all deficiencies and defects – said (translated):

 

When My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.3 (2:186)

 

And He, The Most High, said (translated):

 

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilâh (god) with Allâh? Little is that you remember!4 (27:62)

 

And Allaah is the One Who grants success.

 

(from Fataawaa Shaikh Ibn Uthaymeen 1/238 – 239)

 

 

Translated by Ummu Khadijah

Footnotes

 

 

 

 

2Both Imaam Ahmad and Imaam Abu Dawood recorded it with a good chain.

3Translation of this verse taken from: www.thenoblequran.com

4Translation of this verse taken from: www.thenoblequran.com

Some Advice in Seeking Knowledge – Shaikh Ahmad Bazmool

January 25, 2013

…As for the first matter, and it is that a person thinks that this knowledge is heavy and that he doesn’t understand it

Then this is an error

This is an error

Knowledge is easy

Knowledge is easy

And We have indeed made the Qur’ân easy to understand and remember, then is there any that will remember (or receive admonition)?”1(Al-Qamar 54:17)

And the Prophet – (we ask that) Allah raise his rank and grant him peace – said:

I was sent with Haneefiyyah ‘samhah’”

And ‘samhah’ means: easy, clear

So there is nothing in the deen which is difficult or hard

Then what is the problem?

The problem could be in your choosing the wrong level of studies

Meaning: you may need to study some of these issues before attending the likes of these big lessons

Because knowledge, as Az-Zuhree said – is “Awdiyah”2

Whoever desires it

Whoever seeks it all at once

It leaves him all at once

And as some of the Salaf said:

Knowledge is like a ladder

You must climb it step by step3

If you want to climb it all the way to the top (without being ready), you’ll fall

So you must go in levels (step by step)

So then there is nothing heavy regarding knowledge, nor difficult

Additionally you must take care to learn the knowledge you need from the Quran and Sunnah

Specifically the matters of aqeedah and the matters of worship

Specifically the matters of beliefs and the matters of worship

These are matters which are easy and clear, with the Permission of Allah, Lofty and Exalted is He

Meaning, a person may want to study in the beginning, for example, some of the higher Islamic sciences

So he considers knowledge to be hard – and without a doubt this is a mistake

Rather, learn the Quran and the Sunnah with their proper understanding. Because they are, with the Permission of Allah – Lofty and Exalted is He – two beneficial matters for you

Additionally from what is important in learning:

Choosing a teacher who is good at teaching

Additionally from what is important is that you – O Seeker of Knowledge – give importance to this knowledge

You prepare before attending (class)

You concentrate in class

You review after class

What happens (nowadays)?

What happens is that the Seeker of Knowledge doesn’t prepare

And maybe he comes (to class) without his book

When he attends, he is turning right and left

When he leaves, he doesn’t review what he learned and heard

Not even at least to review the matn (text)

And the next time, he says, “I don’t understand”

No, the problem is not that you don’t understand

The problem is that you are negligent in seeking knowledge

And in the way you seek knowledge

For indeed the Salaf and the People of Knowledge, from what has been mentioned in their biographies, prepared for the lesson before attending.

On top of that, they memorized the text which they were studying before the lesson

Then when they attended, they concentrated and busied themselves with listening to the lesson

Then when they left, they reviewed and made firm what they had studied and learned

So knowledge, its life-blood is review

And knowledge is built upon memorization and understanding

Whoever Allah combines for him memorization and understanding of the knowledge

Then indeed Allah, Lofty and Exalted is He, has opened for him a door in knowledge

So here it becomes clear to us why some people consider it (knowledge) heavy

And why some of them say, “I don’t understand”

The problem is not in the knowledge

The deficiency is within ourselves

The deficiency is within ourselves….

 

…And that one knows that time is from gold

Rather, by Allah, it is more valuable than gold…

 

…And know – (we ask that) Allah bless you – and this is an important matter – that the intention behind seeking knowledge is to act upon it

And the intention behind seeking knowledge is to get closer to Allah – Exalted and Lofty is He

And to worship Allah upon baseerah (insight)

The intention behind seeking knowledge is not to gather a lot of information

This is an opening for Shaitaan which is very dangerous for the students of knowledge

So you find one of them taking an interest in knowledge: for knowledge

So the goal of seeking knowledge is made to be: knowledge

And knowledge isn’t like that

The praiseworthy knowledge isn’t like that

Rather, knowledge is a light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

A light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

And this light is built upon knowledge, sincerity (ikhlaas) and following (the sunnah)

And it is not just a light without knowledge or action

But seeking the pleasure of Allah – Lofty and Exalted is He

And seeking to please Allah – Lofty and Exalted is He

And seeking knowledge to act upon it

This is the success for the servant from Allah – Lofty and Exalted is He

As for seeking knowledge only for knowledge

Then this is an opening for Shaytaan

Diverting the Seeker of Knowledge from acting (upon his knowledge)

And this opens upon him an opening

So he doesn’t improve in action

And from the most evil results of this type of thinking

I mean the type of thinking of the one who considers (seeking) knowledge to be only for knowledge

Is that he even seeks knowledge from an innovator

Even from an innovator

Because he looks at the knowledge and doesn’t look at the deen

Who is the one Ahlus Sunnah would exalt?

Ahlus Sunnah would exalt the Follower of the Truth, even if his knowledge was little

And they would have a low opinion of the Opposer to the Truth, even if his knowledge was great

And they didn’t exalt him due to his knowledge

And they didn’t exalt him due to his knowledge

(Here he mentions something of the story of al Karabeesee which can be read about in brief here:

http://www.salafitalk.com/entries/27-Just-One-Statement-of-Imaam-Ahmad-bin-Hanbal-annihilates-al-Karabeesee! )

 

…When you see a man loving the person of innovation

And loving the innovator

And he knows his condition4

Then he is with them

Like what has been reported from some of the Salaf

That a man was asked about

So it was said: “We don’t know him”

Someone said: “Who are his companions?”

They said: “The Qadariyyah”

He said: “Then he is Qadari like them”

So a person is put along with his close companion…

 

…Whoever loves a person of the Sunnah – it is a proof for his (being upon the) Sunnah

Likewise whoever loves the person of innovation while he knows about him (that he is on innovation) – it is a proof for his (being upon) innovation

 

A few sentences translated from Shaikh Ahmad Bazmool’s first lesson in explanation of Usoolus Sunnah of Imaam Ahmad

(I added some bolding, underlining, and coloring – Umm Muhammad Zawjatu Abdul Malik)

From: http://ar.miraath.net/audio/5030/01

Http://ar.miraath.net/audio/download/5030/usool_us_sunnah_01.mp3

Arabic text: some advice in seeking knowledge – Arabic

(Footnotes)

1 Translation of the verse taken from www.thenoblequran.com

2 River valleys, gorges, valleys

3Or rung by rung

4He knows that he is a person of innovation or an innovator

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