Posts Tagged ‘Umar’

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.).  For a more in depth biography, see the two biography links at the bottom.

 

He had many teachers, from them were:

 

Shaikh Bin Baz

http://www.binbaz.org.sa/mat/21295

 

Shaikh Hammaad al Ansaaree

http://www.sahab.net/forums/index.php?showtopic=51627

 

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

http://www.alalbany.net/5375

 

 

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

(link updated 11/19/14)

 

 

Some of the lectures of the Shaikh:

 

His explanation of  Book of The Conditions of the Hour (Ashraat as-Saa’ah) from Saheeh Muslim:

alwaraqaat

 

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

 

English translation of the biography:

http://scholars-biographies.com/category/shaykh-umar-al-fallaatah/

 

 

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Arabic-English: Holding onto the Salafee Manhaj in times of Tribulations

January 10, 2014

An Arabic lecture (by Shaikh Ahmad Bazmool) with English translation.  Very beneficial:

http://mtws.posthaven.com/holding-onto-the-salafee-minhaj-in-times-of-fitan-by-shaykh-ahmad-bazmool

 

 

 

 

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 4

June 24, 2013

From:

http://ah-sp.com/2013/01/01/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-4/

 

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillahi

Ammaa Ba’d:

Therefore Oh youth! be ardent, leave this fitan, leave these tribulations, be salafies who are true, follow the path of the salaf, they didn’t have the likes of these differences and this instability (in affairs of manhaj) up until relatively recently these things were not known with our scholars

So (as was mentioned (the statement of Allah)) ”I call to Allah..” it is a must that we reflect upon it and its meaning and that we have a true pause for reflection upon it. Call to Allah, not to Ali Al Halabi, not to Al Ma’ribee, not to Abdul Maalik Ramadhaani, not to Abdul Azeez Ar Rayyis, not to such and such from those who have opposed the truth and who the scholars have warned against like Ibraaheem Ar Ruhailee, no! to Allah!

These individuals have opposed the truth, that’s it! they are left, stay with the truth, follow the path of the truth, save yourself! Wallahi these individuals will not benefit you Wallah! Those who have opposed the truth, Wallahi they will not benefit you. Ruhaili, Ar Rayyis, this one, that one, if they are upon the haq then be with them, but if they are upon falsehood and the Ulamaa clarify their affair then leave them

Call to Allah! don’t call to individuals, do you wish to glorify Allah and call to Allah or call to individuals.

Upon until recently the Ulamaa if they spoke against an individual his affair would be finished, they would leave him! having blind allegiance to the Shaikh? No! by Allah! due to following the truth.

Did we know in the era of ibn Baaz and Uthaimeen and Al Albaani, these Imaams and mountains of knowledge who passed away in recent years, did we see them authoring books against those who refute and respond to the people of falsehood?

Why because their students and their followers, the likes of Shaikh Rabee’ Shaikh Ubaid, Shaikh Muhammad Ibn Haadi, Shaikh Abdullah Al Bukhaari they know the haq and cling to it.

Such and such is a great respected person loved by us,  if he opposes the truth, As Salaamu alaikum and they continue walking, why? because he opposed the truth intentionally and persisted upon that, as for if he returns (to the truth) then alhamdullillah

I’ll strike for you a quick example, Shaikh Uthaimeen made a mistake in an issue of aqeedah thinking that was the aqeedah of the salaf, Ash Shaikh Hamood At Tuwaijari wrote a book in refutation of him, in refutation of who? Ibn Uthaimeen! The mountain! The ocean (of knowledge) what did sheikh ibn baaz do? (did he say) ‘Ahlus sunnah should be gentle with Ahlus Sunnah (rifqan Ahlus Sunnah Bi Ahlis Sunnah) he is our brother don’t speak about him?? don’t refute him publically for the good of the da’wah don’t speak?? what did he do? he wrote an introduction to the book agreeing with sheikh Hamood!

What did sheikh Uthaimeen do? did he run around the world complaining? did he run around to the scholars and the students of knowledge saying ‘Sheikh Hamood has refuted me! why did he refute me! I’m a man of sunnah I am such and such? what did he do? He too wrote an introduction to the book and returned to the truth in the issue!

why because they were a people who intended Allah

“I call to Allah upon clear sightedness..” upon knowledge and light.

This then, is something we are lacking, two types of people are lacking this. As for our scholars then they are our scholars and their knowledge and virtue is well known and no one rejects that other than an ignorant one or a person of desires.

But this clearsightedness is lacking in two groups of people

1. Those who put themselves forward for da’wah from the students of knowledge like ourselves. Some of them have entered into giving da’wah but they are not fit to give da’wah or they need to study certain issues (further) but they have not studied, then (all of a sudden) khalaas he is a ‘Shaikh’ I’m a shaikh now I don’t need to study

Look (for example) at the fool, who when it was said to him why don’t you attend the lessons of (Shaikh) Fauzaan so he responded ‘I already possess that which (Shaikh) Fauzaan has!’ Oh foolish one! to this level knowledge and it’s people have become irrelevant to you’

The scholars of Hadeeth, and they were the Imaams of their time, if a scholar (of the Sunnah) came to them from somewhere, they would sit with him and take from him, they would listen to him and take knowledge from him. And from their mannerisms is that if the Aalim of that land was resident they would not speak, the Aalim would be the one who spoke, and he would be the one people return to.

Thus we see from them deviation because they do not call to Allah upon clear-sightedness and upon knowledge.

Salafiyah at present is receiving blows, if it is correct for me to say that, by way of certain people, meaning there are some bad positions that are taken by a certain set of people. (From them) an aalim who posseses knowledge but is not clear on the meanings of ittibaa (following the messenger) and Sunnah and Salafiyah (i.e. Issues of methodology and manhaj). Thus he fails the Salafis and disappoints them and doesn’t even realise it!. So the people sit with him but he is unaware (of theses affairs of methodology), he is an Aalim and person of Sunnah, but he is unaware of certain mistakes and oppositions to the salafi methodology, so he enters into the topic, he enters into the issue not understanding and he ends up being more wrong than he is right!

2.And students of knowledge who have embarked upon giving da’wah but they havent studied so they forsake the haq and give aid to falsehood and may even call to falsehood (due to their ignorance).

So (the second group are) the students who give da’wah but they call without clear-sightedness, it is a must one has clearsightedness.

For this reason As Shaikh Muhammad Ibn Abdil Wahaab mentioned there are four issues one must know, issues that it is compulsory to learn, the first of them being Ilm (knowledge), knowledge first! Know that there is no deity worthy of worship but Allah (as Imaam Al Bukhaari said) he began with knowledge before action and statement.

The scholars mention whoever calls to Allah, how will he call if he is ignorant of da’wah, how will he call and what will he call to?…

End of part four

 

 

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 3

June 24, 2013

From:

http://ah-sp.com/2012/11/08/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-3/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillah

Ammaa Ba’d:

There are four issues Ash Shaikh Muhammad Ibn Abdil Wahaab mentioned all of us know them but not all of us implement them

1. Al Ilm (knowledge) That is that you learn before you speak, then;

2. Action, because knowledge is either a proof for you or a proof against you, the;

3. Call the people to that which you have learnt, and if you do so then it is a must that you have;

4. Sabr (Patience) because you will find harm (from the people) you will find opposition to your da’wah and those who will speak against you with a view to destroying your da’wah

So do not busy yourself with defending yourself and your person, but as for defending the truth then busy yourself with that because this is an affair that is waajib. Some of the people they say but if your upon the truth then why do you need to respond to those who speak against you? If it is about your person, then there is no need for you to speak about your person. But if they speak about you due to your manhaj, the manhaj you are upon, then either you explain with evidence that which you are upon of either you abandon the falsehood you are upon they are speaking about you for.

Thus some of the people they say I don’t get involved in these affairs then we say to him stop! come here if they are saying about you, (saying) you are short or tall or slim or fat or ‘He doesnt spend on his children’ ‘or ‘he doesnt spend on his wife’ then yes do not speak (ie do not respond to these types of statements) but if they say ‘you have opposed the manhaj of the salaf concerning such and such then either you explain with evidence (so for example) Imaam Ibn Jareer At Tabari and he was the Imaam of his time – May Allah show him mercy when some of the people spoke about him he wrote a book and named it ‘Sareehus Sunnah’ (The Clear Sunnah) explaining his belief with evidence and he defended himself and his da’wah, pay attention

So is the difference between the two clear?

So brothers pardon, be mindful of Allah with regards to this issue, overlook your brother even if he speaks about you, it is sufficient that he is salafi.

If he is salafi and he is upon the haq, even if there are some issues between you and him, pardon him

The prophet said ”I will promise a house in the lowest part (or the outksirts) of jannah for the one who leave arguing even if he is right”

(Collected by Abu Daawood and declared ‘Hasan’ by Shaikh Al Albaani in Saheeh Sunan Abi Dawood

So such and such has wronged you and spoke about you, even if the truth is with you, pardon him if he is Salafi

Shaikh Rabee May Allah lengthen his life and extend obedience and put blessings in his age, his intellect and his children

Shaikh Ubaid May Allah lengthen his life and extend obedience and put blessings in his age, his intellect and his children

Let us let them see from us, at this late stage in their lives, the good and beneficial fruits of their da’wah, let it not be that after fifty or more years of their da’wah they see that the salafi youth are fighting with each other and im not speaking about the people of fitna here im speaking about the pure salafis, neither am I speaking about (the principle) Ahlus Sunnah being gentle with Ahlus sunnah (Rifqan Ahlus Sunnah Bi Ahlis Sunnah) because refuting the one who opposes the haq is an affair that is waajib, and the call to being gentle with the one who opposes the truth and they are aware of it and continues in obstinance and haughtiness is a call that is nothing but falsehood regardless of who says it. Falsehood is to be rejected even if the one who says it has great station with us and is respected, but falsehood is rejected.

Thus the Sunnah with us is Ittibaa, this was what the salaf where upon!

So who will implement this? few are those who implement it…

End of part 3..

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 2

June 24, 2013

From:

http://ah-sp.com/2012/11/05/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-2/

 

Bismillahi wal Hamdullillah Was Salaatu was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d

Part 2..

You will not be benefitted by such and such an individual who has embarked upon giving da’wah yet he opposes the sunnah and the guidance of the sahabah – May Allah be pleased with them, so do not have bigotry for men.

Indeed from the foundations of the salafi manhaj, due to which its proponents are in strangeness is that;

They do not have flattery for anyone

When someone opposes the truth, they explain the truth to them and they call to it, whosoever returns back to it, they commend them for that, but if they remain upon falsehood they warn them and warn from them.

Thus they have few followers, they have few supporters, and few are those who truly understand their way. (They say) you people have not left anyone! You have declared all the people innovators!

But (the question is) is it us who have followed the path of the people of innovation or is it they who have followed that way?

Rather than addressing me, address him (the one who followed the path of innovation), rather than warning from me, warn from him!

Because I say to you we are upon Ittibaa’, we are upon the clear correct methodology,

(Allah says) “Say: This is my way I call to Allah upon clear sightedness..”

(Suraatul Yusuf Vs 108)

(that is) upon knowledge.

As the Salaf used to say ‘knowledge is that which Allah places upon the heart of its possessor’

How many a person is plentiful in knowledge but you benefit nothing from him! In fact his knowledge is a form of harm for him.. How many an individual has followed the truth and the effect it has had has been tremendous upon the whole Ummah!

Say this is my way..” Allah addresses in this verse his Messenger – Sallallahu Alaihi Was Salam, thus we, as students of knowledge and likewise our scholars, we traverse upon the path of our Messenger and his Companions.

If someone from the people stands and he is praised, you should ask about the extent of his following the truth, and his devotion and dedication to it, and his avoidance of opposing it. If he is described with that, then he deserves praise, but if he opposes the truth even if in a small number of things, even one thing as was the case with the khawaarij, then be cautious of him and warn against sitting with him.

As Imaam Al Barbahaari mentions: “Be aware of the small innovated matters because they grow to become become large

In the beginning of their affair they (i.e the khawaarij) simply used to make the dhikr of Allah in those circles in the masjid, this action of theirs was in opposition to the truth, just dhikr, takbeer and tasbeeh and tahmeed, but there was no taking up arms against people at that stage, but it was in opposition to the truth, and this lead to a  more great and serious affair.

Thus we hear some of the people saying, such and such erred in this affair and he was obstinate but he’s salafi!

The deen is not your deen! The affairs are not how you desire them! One of the Salaf if one of their children opposed the sunnah even if he didn’t intent to be obstinate and follow desires, he for example, just believed that such and such is better, they would be hard against them

One of the salaf saw his son throwing stones so he said: “Oh my son don’t throw stones because verily the Messenger – Sallallahu alaihi Was Salam warned against throwing stones”. Then his son returned back to it after he had told him and taught him so he said to him ‘My son! I say to you that the Messenger sallallahu alaihi wa salam said and you continue?! Wallahi I will never speak to you again!

So is this harsh?, is this extreme? is this from not having gentleness with the people? (as it is said) Ahlus sunnah! be gentle with Ahlus sunnah?!

Hence opposing the truth is an enormous affair!

Say this is my way I call to Allah..”

This is an important affair that we should reflect upon for a while and weigh the actions of the people against it

I call to Allah..”

Da’wah, teaching the people and instructing them, guiding them to good and upon good. We carry this out why? for ourselves? our own persons?.. for Allah!

Do not call to yourself! Compare this to the state of certain people, from those who have embarked upon giving da’wah and they make mistakes and have no desire to return to the truth and they defend themselves, and they wage war against the people of truth.

So you have established yourself for da’wah why? who are you calling to? To Allah? it is upon you to call them to Allah

If you make a mistake then you rejoice if it is shown to you, as the Salaf rejoiced with the one who explained to them their mistake that they may leave them.

As the scholars mention the Aalim if he makes a mistake he has two states:

Either the mistake is the type of mistake that no human is free of, a natural mistake, then the scholar is not dispraised due to this, except if they become plentiful as Ibn Abdil Barr mentions if he repeatedly makes mistakes, he errs, he errs, he errs then it is said this is not an aalim rather he is considered from the common people. he has embarked upon giving da’wah but he is not fit for da’wah.

But as for the mistake that is considered from human nature when he leaves it, that is an indication of his virtue, and his humbleness and a proof of him being firmly grounded.

2. The one who errs, and he opposes the people of the truth, and the affair is explained to him, and he persists upon falsehood, now this is a different affair

The Prophet – Sallallahu alaikum said: “It is not error I fear for you but it is persisting (upon wrong) that I fear for you..”

(Collected by Haakim in his mustadrak 2/582)

That you oppose the haq and intend to remain upon this falsehood while you know. Couple between the one who opposes intentionally, the Sunnah of the Messenger – Sallallahu alaihi Was Salam  – and (couple it) with the statement of Allah

I call to Allah..”

not to his own path or his own way or his own party

Even though those who were better than him used to have the corrections of their mistakes announced among the people. One would go out pronouncing that such and such passed a fatwa about such and such and it was incorrect that which is correct is such and such..a proclamation!

For that reason some of the salaf and from them Rabee’ah the teacher of Imaam Maalik said: ‘If a questioner comes to you do not let your concern be to give him a fatwaa which now places you between him and Allah, but rather let your concern be to save yourself from being questioned about his question

This was the salaf! Imaan and awe and fear of Allah, as for the one whose concern is to raise himself and to put himself forward and to be praised and that it is not said ‘he made a mistake’ and that he is considered an ocean of knowledge and from the callers to salafiyah, how will this benefit you on the day of judgement if you have opposed (the truth) wallahi it will not benefit you…

End of part 2..

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 1

June 24, 2013

From:

http://ah-sp.com/2012/11/04/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-1/

 

The following are some points of benefit from todays sitting (3/11/2012) with Shaikh Ahmad Baazmool in the house of Shaikh Rabee’.

He began by mentioning that: I am, in this session,going to discuss some of the affairs related to following the truth and clinging to the Salafi methodology

The Sunnah, as the Messenger – Sallallahu alaihi Was Salam – informed us, is strange, that is, its followers, those who know it, those who act upon it and those who traverse upon its path are strangers.

The Messenger – Sallallahu alaihi Wa Salam – informed us of this reality in the hadeeth “Islaam began as something strange and shall return to being something strange so give glad tidings to the strangers

Thus this affair, that is, the affair of the strangeness of the sunnah and its people, requires from us an important affair, and that is, that each one of us seeks to receive salvation by following the truth, particularly for the day that no wealth or child will help anyone only that a person comes to Allah with a sound pure heart.

So if the Sunnah has this strangeness connected to it, and its followers are few while the people of fitna are many, what is upon the truthful Muslim who wishes to implement the statement of Allah the most high

Oh you who believe fear Allah and be with the righteous

Nothing is upon the truthful sincere muslim other than to be ardent about following truth, and clinging to it, and its people and that he avoids opposing it in any way

I mention this due to that which we see from opposition to this great principle. Almost as though a goodly outcome (in the hereafter) is something easy to come by, and therefore there is no problem with us opposing this affair.

Allah mentions:

Let those who opposed the command of the Messenger that a fitna overcome them or that they are overcome by a severe punishment

thus it refers to anything from the sunnah generally.

So what is the outcome of opposing Sunnah?

That a fitna will overcome them

That is, they will be put under trial in the affairs of their religion due to them opposing the messenger of Allah

Imaam Ahmad said: “Do you know what the fitna is my son? the fitna is shirk” thus a person doesn’t cease involving himself in this opposition until he falls into shirk, and we seek refuge in Allah

if we were to look then, at the word Sunnah, and analyse it in relation to the salafi’s implementation of it, i am talking here about the salafiyoon, those who claim salafiyah. Many do not understand the statement (i.e As Sunnah) even though we mention it constantly

Imaam Ahmad said: “The Sunnah with us is Ittibaa” (following the Messenger)” full stop and as Imaam Al Barbahaari said: The sunnah has not been left to the intellects

Thus we have no new path, no extra way, the reality is that one is either a follower of the truth or an opposer of the truth

Thus if you are a follower of the truth then you are upon the straight path, and its people are few, but if you are working in opposition to it, then you are one that is astray, leading others astray.

Thus the religion is Allah religion, even the Messenger – Sallallahu alaihi Was salam said  as occurs in the qur’aan “I am a man like you, but it has been revealed to me…” that is, i am just like you except it has been revealed to me, thus even the messenger didn’t bring anything from himself, he too was a follower

Thus these words, few people really understand them

Ibn Qayyim mentions:

‘The people of Islaam among the people of kufr are in strangeness, and the people of Imaan among the people of Islaam are in strangeness, and the people of knowledge are strange among the people of Imaan, and ahlul ilm are strange among the people of Islam and ahlus sunnah are strangers among the people of Islaam.

Thus we hear the scholars saying that the Sunni, due to his clinging to the Sunnah, becomes a major individual, even if his knowledge is little, and the one who opposes the sunnah, is considered minor, even if his knowledge is abundant. What is it that caused this one to be raised and that one to be placed low? The Sunnah and Ittibaa (Following the Messenger)

That is because Ittibaa leads to the truth, and saves the one that possesses it – by the leave of Allah – from misguidance because he is traversing upon the truth

So my brothers, you who have come for hajj, some of you live in the lands of disbelief, and some of you live in lands where the people of the truth and Ittibaa are few. Thus it is a must that you reflect over this issue and save yourself from destruction

You will not be benefitted by such and such an individual who has embarked upon giving da’wah but he opposes the sunnah and the guidance of the sahabah – May Allah be pleased with them, do not have bigotry for men….

End of part 1

Wallahu a’lam

 

 

Shaykh Ahmad Bazmool: A Notification to the Salafees about a Dangerous Issue Pertaining to MethodologyShaykh Ahmad Bazmool: A Notification to the Salafees about a Dangerous Issue Pertaining to Methodology

June 13, 2013

From:

http://embodyislam.org/2013/06/05/shaykh-ahmad-bazmool-a-notification-to-the-salafees-about-a-dangerous-issue-pertaining-to-methodology/

 

 

Shaykh Dr. Ahmad Bazmool, may Allah protect him, said:

I would like to alert my salafee brothers in every place about a dangerous issue. The issue is as follows: It’s them being fooled by everyone who begins to teach, and thinking that he is qualified enough to take knowledge from.

So, if they see that he’s a person who writes on salafee websites, they think he’s Salafee;

If they see that he has books, they think he’s Salafee;

If they see that he gives sermons, uses complex speech, and uses eloquent phrases, they think he’s Salafee;

If they see that he gathers the youth and encourages them to memorize at-taweed, al-Usool ath-Thalaathah, and that he teaches them these types of affairs, they think he’s Salafee;

If they see that he is a teacher at a university, they think he’s Salafee;

If they see that he teaches in the Prophet’s Masjid or the Haram in Makkah, they think he’s Salafee;

If they see that he’s a judge, they think he’s Salafee;

If they see him delivering lecturers, or appearing in the media, they think he’s Salafee;

All of these things are not sufficient, in reality, to the people of knowledge in order to establish the Salafiyyah of this man and that he is qualified to teach and to benefit his brothers.

All of these affairs don’t benefit him at all. Rather, these affairs are what we find those who stay away from and distance themselves from the sittings of the Salafee scholars using as a means to fool the general people into thinking they are Salafiyoon.

Fine. So what’s the path [we take]?

The way to know if knowledge should or shouldn’t be taken from a person is known by one of two ways:

The first: The scholars recommend and explicitly state: ‘So and So is Salafee and a student of knowledge; benefit from him.’

And I want to bring attention to a situation: If a Shaykh says: ‘So and So is Salafee,’ that doesn’t mean that he is qualified to teach. The Shaykh must mention two things: that he is Salafee and that he is qualified to teach.

We have seen some people fool the general people by saying a Shaykh has said that So and So is Salafee. Fine. Did he say he’s a scholar? Did he say he’s a student of knowledge?

Being Salafee is a level, and being a student of knowledge or a scholar is a higher level coupled with Salafiyyah. So, it is not befitting for us to be fooled by these types of situations.

Likewise [we shouldn’t be fooled] just because a person goes to Shaykh Rabee’s classes, or that he was in Shaykh Rabee’s house, or things similar to this that people are fooled by.

So, the first thing is that a scholar explicitly expresses a recommendation stating that he is upon the Salafee Manhaj and that he has knowledge;

The second way to know is that his state is well known to the scholars and students of knowledge, and that he has well known salafee stances. Likewise, the scholars generally praise him, aid him and help him.

This proves that he is from those who have been teaching and the scholars know about it and have remained silent about him; rather, they have spoken well of him and aided him. This proves, if Allah wills, that he is adhering to the truth.

As for other than these two things that we have mentioned, then beware beware. May Allah bless you. Don’t be fooled, Don’t be fooled by those who have internet forums or by some who possess some of the characteristics that the general people are fooled by.

I say, and I repeat: Those who have internet forums and some of those who have been put to trial may possibly use as a means the mention of Shaykh Rabee’, Shaykh ‘Ubayd,  Shaykh Muqbil al-Waadi’ee, may Allah have mercy on him, Shaykh an-Najmee, Shaykh Bin Baaz and Shaykh al-‘Uthaymeen so that they can lure in the general people; so after they lure them in, they inject the poison into them. (1)

For this reason, I also view that we should ask about these websites, should we visit them or not? Have they been recommended or not? This is because they are spreading a portion of knowledge, so either it is beneficial knowledge or harmful … (2)

__________

(1): [TN]: We find this on platforms such as twitter. A person may follow Bin Baaz, al-‘Uthaymeen, al-Luhaydaan, al-Fawzaan, etc. However, the reality is that their actions contradict their claim to following the methodology of these great scholars.

Examples of contradiction are a lack of giving sincere advice by warning against falsehood they fully recognize, ambiguous stances against those who implement the methodology of the Muslim Brotherhood, their views about Shaykh Rabee’, etc.

You find a clear contrast between them and the major scholars in issues such as these, for example.

(2): Source: http://www.ajurry.com/vb/showthread.php?t=33641

Shaikh al- Utaybee on Muhammad Ibn Muneer (Mufti)

May 12, 2013

Shaikh Abu Umar Usaamah al Utaybee on Muhammad ibn Muneer (Mufti)

 

From:

http://ah-sp.com/2012/09/28/shaikh-usaama-al-utaibee-on-the-speech-of-muhammad-muneer-muftee/

 

 

[Q]: O Shaykh Usaamah, perhaps you have heard about the statements of an individual named Muhammad Ibn Muneer, he has made some statements.  And we would like your comments on his statements O Shaykh, if you would be so kind.

[A]: What are his important statements that he says?

[Q]: He differentiates between ar-Radd ‘alal-Mukhaalif (refuting the opponent) and al-Jarh wat-Ta’deel O Shaykh.  So he says for example yaa Shaykh, ar-Radd ‘alal-Mukhaalif (refuting the opponent) is one thing and al-Jarh wat-Ta’deel is something else.  Meaning, whosoever mixes between the two falls into problems and fumbles about…

[A]: Fine, we will begin with the first affair, may Allaah bless you.  Then we will move on to the second affair. do not know this individual, but I will speak about these things that you are mentioning from the one who said them.  So this statement, it is the differentiation between ar-radd ‘alal-mukhaalif (refuting the opponent) and al-Jarh wat-Ta’deel as a complete differentiation, this indicates the ignorance of the one who spoke of it.  And when Allaah the Mighty and Majestic mentioned Fir’awn with kufr (disbelief) and that he claimed Uloohiyyah (divinity) and he claimed Ruboobiyyah (Lordship) for himself, and He mentioned his disbelief in Allaah the Mighty and Majestic and his striving in that, in the aayah of Allaah,

“And they belied those aayaat wrongfully and arrogantly, though their own selves were convinced thereof.  So see what was the end of the mufsidoon (evil-doers).” [Sooratun-Naml 27:14]

Then is this not a Jarh upon Fir’awn?  And is it not also from the radd (refutation) upon Fir’awn? The refutation upon his belief comprises al-Jarh wat-Ta’deel.  So al-Jarh wat-Ta’deel is an aspect of enjoining the good and forbidding the evil and it is an aspect of refuting the statements of the opponent (ar-radd ‘alal-mukhaalif).  So when he speaks about and claims that there is a difference between that and al-Jarh wat-Ta’deel, then this indicates his ignorance and his misguidance. because al-Jarh wat-Ta’deel is a part of and cannot be separated from ar-radd ‘alal-mukhaalif (refuting the opponent).  Yes, it is true that refuting the opponents and those who have erred does not necessitate at-tajreeh (disparagement).  For example, when a Scholar of the Sunnah slips up and errs, then he is refuted with knowledge, but he is not disparaged (jarraha) due to that, especially when he is known for being upon the truth and striving to attain the truth, except that he has slipped up and erred in an issue.  So this involves the occurrence of an error amongst the righteous and the trutfhul and refuting their error. This is to be mentioned and refuted.

However, when the opponent who is being refuted is an innovator or a disbeliever, then the refutation upon him is not excluded from al-Jarh wat-Ta’deel, not from the Jarh upon this disbeliever, nor from the Jarh upon this innovator.  This is because you are refuting his corrupt principles, which necessitate Jarh of him and expelling him from the Sunnah if he falsely and slanderously ascribes himself to it.  If the opponent reaches the level of a disbeliever or an innovator or a faasiq who is criminal in his belief and his statement, there is no doubt that the refutation upon him includes tajreeh (disparagement) of him, because these errors that he has committed obligate that he be refuted.

As for when what is intended by mukhaalif (opponent) is an opponent in an issue of ijtihaad (independent reasoning), or when the opponent is someone from Ahlus-Sunnah who slips up and errs but he is generally upon the truth, then this does not necessitate tajreeh (disparagement) of him.  Rather, his error is refuted.  So this is the detailed explanation of the issue.  The one who says that al-Jarh wat-Ta’deel has no connection to ar-radd ‘alal-mukhaalif or that there is a complete differentiation between the two of them, then such an individual is an ignorant liar.  And Allaah knows best.

[Q]: May Allaah reward you with goodness yaa Shaykh!  He also says, “Obedience to the rulers and the Scholars is not unconditional.  Rather, it is restricted.  If an individual says something that you do not agree with, then it is not permissible for someone to tell you, ‘It is obligatory upon you to accept his statement because he is a Shaykh, or because he is Shaykh so and so, or that Shaykh so and so said.’  This is not what the aayah said.”  And, Shaykh Usamaah, he intends by this to reject what Shaykh Rabee’ said about Taahir Wyatt because made this statement during his defence of Taahir Wyatt.

[A]: Yes.  This philosophy, with which some of the people philosophize, it is rejected from its proponents, because obedience to the Scholars and the rulers and obedience to the parents is obedience in that which is good.  It is only obedience when they command with good.  As for obedience to Allaah and His Messenger, then it is an unrestricted obedience.  And whoeover is obeyed outside of Allaah and His Messenger, then he is obeyed as part of obedience to Allaah and His Messenger.  This is well known and understood from the aayah.  No one says that the rulers must be obeyed in everything, even in disobedience to Allaah and no one says that it is obligatory to obey the Scholars when they err and slip up.  No one says such a thing.  However, the speech that is said to cause doubt in the rulings of the Scholars and which implies that the youth can make ijtihaad in affairs where they have no knowledge and that they can oppose the Scholars and say that it is not binding upon us to obey the Scholars; this is from ignorance.

So for example, when the ruler, or the father, or the husband when he orders his wife in a permissible affair, or an affair that the people consider from goodness, is it obligatory for him to be obeyed at that point?  The commander, regardless of whether he is the husband with his wife, or the ruler with his constituents, or some the people with the Scholar, then it is necessary that these individuals be obeyed, whether it is the ruler or the husband or the likes of that, regardless of whether it is in the affairs of the worldly life, even if he does desire this worldly affair.  So the person does not reply, ‘But my opinion is such and such,’ no!  If the affair is permissible (mubaah), then it is obligatory to obey the ruler and the wife must obey her husband and the son must obey his mother an,d his father.

As for the Scholars, then the obedience that is due to them is an obedience in the Religion.  Meaning, they clarify to the people what is halaal and what is haraam and they explain the ahkaam (religious rules and regulations) to the people and they clarify to them the rulings upon men, the rulings of al-Jarh wat-Ta’deel.  The Scholars are the inheritors of the Prophets and it is necessary that they Scholars be revered and respected.  Allaah the Sublime and Exalted says,

“So ask the people of the reminder (knowledge) if you do not know.”

So questioning them obligates and makes it binding to follow what they answer from the truth and the guidance.  So if you have asked a Scholar about a man and the Scholar makes Jarh (disparagement) of him and warns you against him, it is binding upon you to listen to the speech of the Scholar, except if it becomes clear the Scholar has erred and opposed the truth, or if another Scholar has opposed him with proof, then the ruling is made with proof amongst the Scholars.  However, if the affair is from a specialized field of knowledge that a Scholar knows and he has a specific study in al-Jarh wat-Ta’deel, especially the Imaam of al-Jarh wat-Ta’deel in modern times, Shaykh, al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee, then his speech concerning the men is like pure honey.  It is speech based upon sound proofs, clarification and evidence.  So when he speaks with speech, it is obligatory upon the youth to listen to him and to obey him.  This due to the command of Allaah the Sublime and Exalted to them in His statement,

“O you who believe!  Obey Allaah and obey the Messenger and those in authority from amongst you.”

So if Shaykh Rabee’ has clarified that affair, and he, may Allaah reward him with goodness, does not speak, except with knowledge and proof, then obedience to him is obligatory.  And the one who says that obedience is not obligatory must clarify: why is it not obligatory?  Why is he causing doubt in the rulings of Shaykh Rabee’?  These people are diseased yaa Shaykh.  These are people of disease and people of innovation and people of desire.

They cause doubt in the rulings of the Scholars and they make themselves equals to the Scholars.  Meaning, they consider themselves as one of them has stated, ‘We are men and they are men.’  The truthful student of knowledge does not say such speech, it is only said by people who are unsteady and fickle and people of corruption.  These people want to separate the youth from the Scholars and they want the youth to be attached to them.  Meaning, the likes of this ignorant youth wants the people for himself, instead of connecting them to Shaykh Rabee’.  And he may deceive the people with the affair of Shaykh ‘Abdul-Muhsin al-’Abbaad, that he opposed Shaykh Rabee’ in such and such an issue…  Where is the Salafee manhaj with these individuals?  The Salafee manhaj says to follow the proof and follow the Scholar who is most knowledgeable if you do not have the proof or you do not know it.  The Scholar with the most knowledge of al-Jarh wat-Ta’deel and the knowledge of men in these times by agreement of the Scholars is Shaykh Rabee’.  He is the one who is specialized in this and the Imaams of Ahlul-Hadeeth have testified to this, such as Shaykh al-Albaanee and Shaykh Ibn Baaz and Shaykh Ibnul-’Uthaymeen.

Due to this, those who say that the obedience to the Scholars is not unconditional, and they desire by this to reject the rulings of the Scholars, they are bring about fitnah (trial, tribulation).  However, they say that as long as obedience to them is in goodness and it is in obedience to Allaah and His Messenger, then there is no problem in that.  Indeed, this is truthful speech, but the intent should not be to nullify the speech of the Scholars.  Rather, it is obligatory upon the youth to be with their Scholars and to stick to them, as the Prophet (sallallaahu ‘alayhi wa sallam) said, “The blessing is with your elders.”  Yes.

[Q]: Lastly, our Shaykh, he translated a lecture for the noble Shaykh Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – when he commented upon three passages from Kitaabur-Rooh about the difference between naseehah (sincere advice) and gheebah (backbiting).  So I reminded this individual, yaa Shaykh, about what he translated for the noble Shaykh, Muhammad Ibn Haadee.  So he replied on Youtube saying, “Since when is it a condition that the translator must agree with everything that the lecturer says?  If I translate a book or a lecture, is it a condition that I take every letter said therein as my Religion in front of Allaah?  If it is a condition that the translator must accept everything the lecturer is saying, then bring the proof if you please.  And even if I did agree with everything that Shaykh Muhammad Ibn Haadee said (in that lecture) is this then to be applied in all situations?  Undoubtedly there is a difference between naseehah and gheebah, there is no doubt.  The Scholars have insight, however, the application!  Is this speech to be applied in all situations?  Respond please.”  This is how he said it yaa Shaykh, so what are your comments upon this speech of his?

[A]: This speech, which is his statement that it is not binding upon the translator to agree with the speech of the one for whom he is translating, then one of two affairs could be intended by this.  If he intends that he is not required to translate in a trustworthy manner and with truthfulness what the Scholar is saying, then such and individual is treacherous and he has made treachery permissible.  This is a treacherous person who has made treachery permissible, because he is a translator and the translator only clarifies the speech of the one whose speech is being translated.  So if his duty is merely to translate, then it is obligatory that it be trustworthy.  And if this speech contains that which is false, according to his thought, then he must translate the speech of the Shaykh and then he comments upon it if he is capable of that.  If we assume that there is a problem or an opposition in this speech, then he must clarify it in a translator’s note.  As for translating falsehood and concealing the speech of a Scholar, then this action of his is like the action of Banee Israa`eel from the Jews who concealed parts of the Torah and were treacherous.  So this treachery is not from the nature and the character of the Muslims.  And the Messenger (sallallaahu ‘alayhi wa sallam) said, “Plotting and deception is in the Fire.”  And the Prophet (sallallaahu ‘alayhi wa sallam) said, “And do not deceive the one who deceives you.”  And Allaah the Glorified and Exalted said,

“And do not be a pleader for the treacherous.” [Sooratun-Nisaa` 4:105]

And Allaah the Exalted said,

“And do not argue on behalf of those who deceive themselves.” [Sooratun-Nisaa` 4:107]

So deception is a matter that is ignonimous.  So it is not permissible to be deceptive in translation.  Rather, it is obligatory to be truthful in it, especially when he is translating the speech of a Salafee Scholar who is well known for the Sunnah such as the Shaykh, al-’Allaamah Muhammad Ibn Haadee al-Madkhalee.  So playing around and being deceptive in translating his speech is not from the attributes of Ahlus-Sunnah.  Rather, it is from the attributes of the people of desires.

And as for if the translator intended that it is not obligatory for him to be in agreement with what he is translating, then this is correct.  Meaning, his opinion could be in opposition to the speech that he is translating.  For example, he may translate a book of fiqh in which differing has occurred (between the Scholars).  So the Scholar will determine the soundest position from these issues and this student of knowledge may follow another Scholar, or he may follow a statement that opposes this Scholar.  There is no problem with this as long as it is done with proofs and evidence, and as long as this person is qualified to make this disagreement.  There is no problem in this.  Meaning, the translator is not required to agree with all of the speech that he translates, as long as he is trustworthy in conveying the information.  Then after he has conveyed the information as it is, he can say, `This speech has been opposed by such and such a Scholar and I say such and such,’ with proof and evidence.

However, who is this individual who deceives the people by translating for Shaykh Muhammad Ibn Haadee, then he says, ‘I oppose him and I do not agree with him.’  Who are you to say such speech?  Is this from manners with the Scholars?  And who has burdened you with translating this lecture if you do not agree?  If you do not agree, then do not translate.  Or at the very least, be trustworthy in conveying the information, and then mention what opposes this speech with proof and evidence.  So the authority is with the proof.  And it was the manhaj of the Salaf to take the proof.  However, do not make these issues a means for reviling the Scholars and causing doubts in their rulings and playing around with the likes of these affairs.  And it is not permissible for the Muslim to be treacherous.  Yes.

[Q]: May Allaah reward you with good.  We shall suffice with this, yaa Shaykhanaa.  May Allaah reward you with good.

[A]: The important thing is to be cautious of these people of desires who are people of fitan (trials, tribulations) and people of unrest and those who do not stick to the objective of the Scholars and those who stir up these fitan. So Shaykh Rabee’ – hafidhahullaah – is familiar with what is going on in Masjid Rahmah and other than it from the mosques in America and he has given them an appropriate advice.  And it is obligatory upon the youth to be cautious and to warn against those who are stirring up these fitan and to remain far away from them.  These individuals are a disease like scabies, which is contagious and spreading amongst the people.  And it cannot be passed on, except in accordance with the command of Allaah.  However, these individuals are a people of fitnah, so be cautious of them and remain far away from them and warn the youth against them.  And Allaah the Exalted knows best.

Here is the audio: http://www.sunnahpublishing.net/audio/utaybimufti.mp3

[Source: http://www.sunnahpublishing.net

 

Umar – ((we ask that) Allah be pleased with him) – never buried his infant daughter alive

January 22, 2013

 

 

 

 

Links used in preparation of this brief article:

 

http://www.ajurry.com/vb/showthread.php?t=25064

 

http://www.albaidha.net/vb/showthread.php?p=164625

 

http://www.sahab.net/forums/index.php?showtopic=135146

 

 

This is regarding the false attribution to Umar that he buried his infant daughter alive.

 

It is important to note that, according to those who have researched this matter (see above links) there doesn’t appear to be a chain of narration (isnaad) for this story

 

And this story is not found in the books of the people of the Sunnah, but is found in the books of the Shi’a

(who hate and slander the Companions – see here:

http://www.spubs.com/sps/downloads/pdf/GSC030003.pdf )

 

 

What follows is a brief quote from the book:

 

Diraasah Naqdiyyah fee al Marwiyaat al Waaridah fee Shakhsiyyah Umar ibn al Khattab (radiallahu anhu) wa Siyaasatuhu al Idaariyyah

(Download here:

http://k007.kiwi6.com/hotlink/4i0sfj8nh7/diraasaat_naqdiyyah_fee_al_marwiyaat_al_waaridah.pdf  )

 

by: Abdus Salaam ibn Muhsin Aal Eesa

 

This book was a Doctoral (PhD) thesis debated at the Islamic University of Madinah

 

The author emphasizes the importance of checking and verifying the authenticity of what is attributed to the Umar1 – checking the isnaad since by the isnaad it will be known whether the narrators are those who are reliable (and whose statements are acceptable) and those who are weak (and their statements are not acceptable

 

 

The author (Abdus Salaam ibn Musa Aal Eesa) said in Diraasah Naqdiyyah fee al Marwiyaat al Waaridah…(pp. 111 – 112):

 

As for Umar – (we ask that) Allah be pleased with him, then it has been narrated about hm that he buried alive  an infant daughter of his in the Pre-Islamic ignorance. And I didn’t find anyone who narrated that from Umar when I checked the references.  But I did find that the teacher Abbaas Mahmood al Iqaad mentioned it in his book “Abqariyyatu Umar”.  He said, ‘And the specifics of the story are: that he – radiallahu anhu – was sitting with some of his Companions when he laughed a little. Then he cried.  So he was asked about that.  He said, “In the Pre-Islamic Ignorance we would make an idol out of dates and then worship it.  Then we would eat it.  So that was why I laughed.  As for my crying, then it is because I had an infant daughter whom I wanted to bury (alive).  So I took her with me and dug a hole for her.  She was shaking the dirt from my beard and I buried her alive…”’

 

And al Iqaad doubted the authenticity of this story because burying alive (of infant daughters) wasn’t a widespread custom among the Arabs.2 Likewise, it was not known in Banee Adee (Umar’s tribe), nor in the family of al Khattaab in which Faatimah, the sister of Umar lived, along  with Hafsah, his oldest daughter from whose name  he was given the kunya Abu Hafs.  And Hafsah was born five years before the sending of the Prophet (sallallahu alayhe wa sallam) –  he didn’t bury her alive.  Then why would he bury one of the younger daughters as is claimed?  Why is the information regarding this cut off – no one from her brothers or sisters has mentioned it, nor her paternal uncles, nor maternal uncles?

 

(Footnotes)

 

1It is important to authenticate the veracity of what is said about all of the Companions.  Also see this article:

https://sughayyirah.wordpress.com/2012/04/01/the-one-who-reads-the-biographies-of-the-sahabah-needs-to-be-careful/

 

2The author mentions on p.110 that some of the Arab tribes hated this practice and would take the infant girls (who were to be buried) from their parents and raise and protect them

Shaikh Ahmad ibn Umar Bazmool warns from al Haazimee

December 31, 2012

The following was written by Shaikh Ahmad ibn Umar Bazmool on the 9th of Safar 1434 corresponding with December 22 2012

Translated from: http://www.alwaraqat.net/content.php?3784

(After praising Allah and sending salaah and salaam upon Allah’s Messenger and his followers)

 

As for what follows:

 

Indeed the caller, Ahmad ibn Umar al Haazimee has many dangerous oppositions (to the Sunnah).  From them – his falling into the affair of declaring the ruler to be a disbeliever in the same way of the Takfeeris1. See this link2:

http://www.sahab.net/forums/index.php?showtopic=126131

 

And from them (his oppositions) is his slandering Shaikh Albaanee and Shaikh Rabee and his accusing the Salafis of Irjaa3 – in agreement with the Haddaadees4.

 

And from them is his declaring the Salafis to be innovators.

 

And from them is that he thinks the Salafi Manhaj which our Salafi Scholars and their followers traverse upon – (he thinks) that it is partisanship and division.

 

And (he thinks)5 that there is not one salafiyyah, but many salafiyyahs6!!!

 

And he has other than that from oppositions (to the Sunnah)

 

And he has spoken about al Allaamah Rabee al Madkhalee and Shaikh Muhammad bin Haadee and other than them.  So be warned of his corrupt astray innovated manhaj.  And I warn my brothers from this man.

 

 

(Footnotes)

 

2العنوان: الشيخ أحمد بن عمر الحازمي يقول : من بدَّل حكم الله بالقوانين الوضعية كفره عيناً

3See the following links: Shaikh Ahmad an Najmee on the accusation of irjaa against Shaikh Rabee and Shaikh Albanee:

http://www.sunnahpublishing.net/audio/najmeeonrabeealbaanee.wma

 

Shaikh Uthaymeen on the accusation of irjaa against Shaikh Albaanee: http://www.spubs.com/sps/sp.cfm?subsecID=MSC06&articleID=MSC060001&articlePages=1

 

Shaikh an Najmee and Shaikh Ubaid al Jaabiree on the accusation of irjaa against Shaikh Albaanee: http://www.spubs.com/sps/sp.cfm?subsecID=MSC06&articleID=MSC060017&articlePages=1

4Shaikh Rabee mentions 12 characteristics of the Haddaadis here: http://www.thenoblequran.com/sps/downloads/pdf/GRV140001.pdf

5This link is given where this statement of Haazimee’s can be found: http://www.al-afak.com/showthread.php?t=8731

6Shaikh Ahmad anNajmee was asked if there is just one Salafiyyah:

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1376