Posts Tagged ‘Uthaymeen’

The difference between khashyah and khawf

September 14, 2015

http://www.sahab.net/forums/index.php?showtopic=102047

Shaikh Uthaymeen said as part of his tafseer for verse

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

(The saying of Musa to Fir’awn): “And that I may guide you to your Lord so that you have khashyah” (79:19)

Meaning that you fear Allaah – Mighty and Majestic is He – upon knowledge from you. Because because khashyah is fear (khawf) combined with knowledge.  Without knowledge it is just khawf.  The difference between them (i.e. between khashyah and khawf) is that khashyah is based upon knowledge.  Allaah, The Most High, said:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

“From His servants it is only those who have knowledge who have khashyah of Allaah” (35:28)

And from Shaikh Uthaymeen’s tafseer of the verse:

ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ

“That is (the reward) for the one who has khashyah of his Lord” (98:8)

…So Khashyah is more specific than khawf.  The difference between them will become clear with the following example: When you fear someone but you don’t know if they can overpower you or not, this is khawf.  But when you fear someone and you know that they can overpower you, then this is khashyah.

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Al Qawaa’id al Muthlaa (Exemplary Principles…)

March 21, 2014

 

القواعد المثلى في صفات الله وأسمائه الحسنى

Exemplary Principles Concerning the Beautiful Names and Attributes of Allaah

The Arabic Text (Written)

Download:

Al Qawaaid al Muthlaa pdf

The above file taken from:

http://www.ajurry.com/vb/showthread.php?t=26095

The English Translation (Written)

For purchase:

http://www.troid.ca/store/product.php?productid=16147

A benefit:

http://www.bakkah.net/en/tag/exemplary-principles

Minor corrections to the book:

http://www.troid.ca/index.php/forum/16-troid-publications/860-corrections-exemplary-principles-concerning

Book review:

https://sughayyirah.wordpress.com/2012/08/10/book-recommendation-exemplary-principles-concerning-the-names-and-attributes-of-allaah/

Audio of the Text (Arabic)

http://shaydzmi.wordpress.com/2012/04/13/alqawaid-almothla/

English Explanation (Audio)

For purchase:

http://www.troid.ca/store/product.php?productid=18733&cat=953&page=1

As a reminder, those seekers of knowledge who preceeded us went through many hardships (like traveling long distances before the invention of airplanes, trains, cars, etc) and spent much from their wealth in the pursuit of knowledge.  Many books of the ulama are found for free online, both in writing and audio  And many audio explanations of the ulama (and audio translations) are also found online for free – and this is a tremendous blessing from Allaah alhamdulillah.  However, that should not prevent one from spending one’s wealth in the pursuit of knowledge – wealth that might otherwise go to waste on something less important anyway.  If one is able, they should buy these CD’s and thank Allaah.  And if one is unable, they should make dua to Allaah that He provides them with these CD’s and be patient upon that.  And one should say,

My Lord! Increase me in knowledge” (20:114)

Arabic Explanations (Audio and Written)

Shaikh Muhammad Amaan al Jaamee (audio)

http://subulsalam.com/catplay.php?catsmktba=164

Shaikh Zaid al Madkhalee (audio)

http://subulsalam.com/catplay.php?catsmktba=411

 

Shaikh Abdur Razzaaq bin Abdul Muhsin al Badr

Sharh QM 1

Sharh QM 2

Sharh QM 3

Sharh QM 6

The Scholars discuss Shaikh Uthaymeen’s stances and statements on various important issues

October 21, 2013

 

 

The following two links were used in the preparation of this brief article:

 

http://www.ajurry.com/vb/showthread.php?t=35021

 

http://www.subulsalam.com/play.php?catsmktba=27595

(from which the audio can be listened to and downloaded)

 

 

This is a meeting of the following Scholars:

 

Khaalid bin AbdurRahmaan bin Zakee (al Misree)

 

Ahmad bin Husain as-Subayee

 

Ahmad bin Umar Bazmool

 

Abul Abbaas Aadil Mansoor

 

Muhammad bin Uthmaan al Anjaree

 

To discuss and answer questions about Shaikh Uthaymeen’s stances and statements regarding certain statements and doubts that the people of innovations and desires bring for example:

 

What did he say about Shaikh Albaanee (and the accusation of Irjaa against him)?

 

What did he say about Shaikh Rabee?

 

Is Jarh and Ta’deel dead?

 

And they discuss his statements about the conditions of jihaad…

 

And much more.

 

The audio is almost two hours long, but very clear and extremely beneficial.

 

http://k002.kiwi6.com/hotlink/46m8hoi0d4/glimpses_into_the_life_of_shaikh_uthaymeen_sept.20_2013.mp3

 

 

 

 

 

 

 

 

 

 

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 – 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)

 

 

 

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

Fa’eel is an intensive form and may mean the Faa’il or the Maf’ool

August 27, 2013

 

The following are some quotes from Shaikh Uthaymeen (and one quote from the Tafseer book of semester four of the Madinah series) regarding the meaning of the pattern فَعِيْل

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_18119.shtml

واللقيط في اللغة العربية فعيل بمعنى مفعول؛ لأن فعيلاً في اللغة العربية تأتي بمعنى مفعول في مواطن كثيرة، يقال: قتيل بمعنى مقتول، وجريح بمعنى مجروح، وإلا فالأصل أن فعيلاً بمعنى فاعل،

And “laqeet” in the Arabic language has the meaning of “maf’ool” (the object).  Because (a word on the pattern of) “fa’eel” in the Arabic language comes with the meaning of “maf’ool” in many places.  It is said: “qateel”, meaning – “maqtool” (killed) and “jareeh”, meaning – “majrooh” (injured).  And if it doesn’t mean that, then the foundational principle is that “fa’eel” has the meaning of “faa’il” (the doer of the action)…

 

(end of quote)

 

 

 

It is mentioned in a Madinah series side book for semester 4 (the book of tafseer) concerning the meaning of the word “rajeem” in the isti’aadhah:

 

والرجيم: فعيل بمعنى مفعول أي أنه مرجوم مطرود عن الخير

 

And “ar-rajeem” is (on the pattern of) “fa’eel” with the meaning of “maf’ool” (the object), meaning that he (shaytaan) is “marjoom” (cursed), “matrood” (expelled) from the good

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18335.shtml

 

{ {الْحَكِيمُ} }: فعيل بمعنى مُفْعِل، وفعيل بمعنى فاعل، أما فعيل بمعنى فاعل فهو كثير في اللغة العربية، مثل: قدير بمعنى قادر، وسميع بمعنى سامع،

“al-Hakeem” is (on the pattern of) “fa’eel” which has the meaning of “Muf’il”1 and “fa’eel” which has the meaning of “faa’il” (doer of the verb).  As for “fa’eel” meaning “faa’il”, then this occurs many times in the Arabic language.  For example: “qadeer” meaning “qaadir” (one possessing power, ability), and “samee’” meaning “saami’” (one who hears)

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18056.shtml

 

«حميد»: فعيل بمعنى فاعل، وبمعنى مفعول، فهو حامد ومحمود، حامد لعباده وأوليائه الذين قاموا بأمره، ومحمود يُحمدُ عزّ وجل على ما له من صفات الكمال، وجزيل الإنعام.

وأما «المجيد»: فهي فعيل بمعنى فاعل، أي: ذو المجد. والمجدُ هو: العظمة وكمالُ السُّلطان،

“Hameed” is: (on the pattern of) “Fa’eel” with the meaning of the “Faa’il” (Doer of the action).  And (also) with the meaning of the “Maf’ool” (object). For He is The Praiser and the Praised One.  He is the Praiser of His servants and His Awliyaa (righteous servants) who obey His commands.  And He is Mahmood (Praised), He is praised – Exalted and Lofty is He – for what He has from perfect Attributes and (His) abundance of favors (upon the creation).

 

As for “al-Majeed” then it is (on the pattern of) “Fa’eel” with the meaning of the “Faa’il”. Meaning: The One Who possesses al-majd.  And al-Majd is tremendous greatness and complete sovereignty.

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_17954.shtml

 

وقوله: ( رحيم ): هذه أيضاً اسم فاعل محول إلي صيغة المبالغة، وأصل اسم الفاعل من رحم: راحم، لكن حول إلى رحيم لكثرة رحمة الله عز وجل وكثرة من يرحمهم الله عز وجل

 

His statement: “Raheem”, this is also the “Faa’il” (Doer of the action) changed to a pattern of intensification.  The origin of the “Faa’il” for (the verb) rahima is: “Raahim”, however it was changed to (the intensive pattern) “Raheem” due to the abundance of Allah’s – Exalted and Lofty is He – Mercy and the abundance of those whom He – Lofty and Exalted is He – bestows His Mercy upon

 

 

 

 

Footnotes

 

 

 

 

 

 

1This is the “faa’il” (doer of the verb) pattern for three letter root verbs increased by 1 letter (and that one letter is a hamzah on an alif أ put at the front of the verb) for example: أَسْلَمَ and أَشْرَكَ (so the “doer” pattern for these two is “muf’il”, i.e. مُسْلِم and مُشْرِك )

Who are the Awliyaa, and The Difference between the Karaamah and the Mu’jizah

August 25, 2013

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/20394

 

 

Q: Do the Awliyaa have miracles, like what we hear about them?  Do they have free disposal in the world, the dominions of the heavens and the earth?  And do they intercede for people in the life of this world while they are in the barzakh or not?

A (Shaikh Bin Baz): The Awliyaa are the Believers.  The Awliyaa of Allah are the People of Imaan. (Allah) Lofty and Exalted is He, said (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds). (Yunus 10:62-63)1

 

These are those who are the Awliyaa2 of Allah, from mankind and the jinn, from the men and the women. (Allah) The Most High said (translated):

 

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)3

And they have Karaamaat4 (miracles) when they are upright upon Eemaan (faith).  Allah may honor them with making it easy for them to practice their religion. The presence of comfort at the time of hardship is from the Karaamaat of Allah to them – that He relieves their hardship when they are surrounded by enemies, or when the enemies have gained power over them – Allah relieves them so that they are safe from their evil. Or (He helps them) with practicing their religion and with removing their difficult matters.  Or by saving them from thieves, or from predatory animals, or what is similar to that.  These are (all) from the Karaamaat of Allah to them.  And it (a karaamah) is a Ni’mah (blessing, favor) which happens to them which is out of the ordinary. This is what is called “a Karaamah” and this happens for the Awliyaa and for the Messengers.  With regards to the Messengers it is called: “a Mu’jizah” and with regards to the Awliyaa it is called: “a Karaamah”.  However (a Walee5) does not have free disposal over the dominions (of the heavens and earth).  They do not have free disposal over the creation, nor over the heavens, nor the earth.  They are restricted.  They do not have free disposal (in anything) except in what Allah has legislated, in what Allah has allowed for them.  And they do not know the unseen. And they do not have free disposal in the sky, nor the earth, except in what Allah permits.  Except in what Allah has legislated like buying, selling, farming and similar to that from what Allah has legislated for His servants.

As for what the Sufis and those who resemble them think – that the Awliyaa have free disposal (over the affairs) and that they know the unseen, then this is falsehood.  And it is ignorance.  The Awliyaa are like other than them – they have no sovereignty except what Allah has given them sovereignty over in farming and trade and other than that.  However, Allah may give them a Karaamah such as relieving their hardship or making easy their affairs as a bounty from Him to them in the time of need.  At the time of hardship and need Allah grants them a Karaamah like what happened to the People of the Cave. Allah honored them and they stayed in the cave for 300 (solar) years increased nine years (when  calculated by the lunar cycle) and nothing harmed them until Allah caused them to die the death he had prescribed for them.  And like what happened to ‘Abbaad bin Bishr and Usaid bin Hudhair – one night they were with the prophet – sallallaahu alayhe wa sallam – talking.  So when they left his presence on that dark night, each of their whips was lit up with a light until they reached their houses.  Allah put a light in their whips until they reached their houses.  This is a Karaamah from Allah, Exalted and Lofty is He.  And like what happened to ‘Amr bin at-Tafeel  when he came to his people, ad-Daws, he said, “O Messenger of Allaah!  Make for me an Aayah (sign) that they can benefit from” So he (sallallahu alayhe wa sallam) asked Allah to make for him an Aayah.  So He made for him a light like that of a lamp in his face.  He said: “O my Lord, in other than my face.” So Allah put it (the light) in his whip.  When he raised it up, it would fill with light like a lamp.  So it was an Aayah for his people.  So Allah guided them because of it and they became Muslim. This is a Karaamah.  However, they (the Awliyaa) do not know the unseen, nor do they have free disposal over the affairs except with what Allah permits and what He gives them – Exalted and Lofty is He…

(end of the speech of Shaikh Bin Baz)

 

 

 

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_16931.shtml

The belief (tareeqah) of Ahlus Sunnah wal Jamaa’ah with regards to the Awliyaa and the Imaams

The Imaams of this Islamic Legislation, and to Allah is due all the praise, are well-known Imaams whom the Ummah has praised and known their value.  However, it is not believed that they are infallible. Because there is none according to Ahlus Sunnah wal Jamaa’ah who is protected from (making) mistakes nor from acknowledging the mistake except for the Messenger – alayhe as-salaatu was-salaam.   He was protected (by Allaah) from (making) mistakes (in the religion).  As for other than him, then no matter what level he has reached in being an Imam, he is still not infallible, ever.  Everyone makes mistakes. And everyone will have his speech taken (when he is in agreement with the Quran and Sunnah on the understanding of the Salaf) or left (when his speech opposes that) except for the Messenger of Allah – sallallahu alayhe wa sallam – whom Allah, The Most High, has commanded us to obey unconditionally (in all cases).

So they (Ahlus Sunnah) say, undoubtedly, that there are Imaams in this Ummah, and undoubtedly there are Awliyaa in it, however, we do not intend by that to affirm infallibility for anyone from these Imaams, nor (do we intend by that) to affirm for anyone from the Awliyaa that he knows the unseen or has free disposal over the creation.  Nor do they (Ahlus Sunnah) consider to be a Walee (singular of Awliyaa) everyone who says that he is a Walee or who brings false propaganda with the purpose of drawing the people to him.  They (Ahlus Sunnah) say: Indeed Allah, The Most High, has made clear who the Walee is in His statement (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” (Yunus 10:62-63)6

These are the Awliyaa: Those who believe (have eemaan) and have taqwaa. So Eemaan (faith) is: The Aqeedah (belief system).  And Taqwaa is: (good) deeds, whether from speech or actions.

And Shaikh ul Islam (Ibn Taymiyyah) took (came up with) from this verse (10:63) a good expression and it is his statement:

من كان مؤمناً تقياً كان لله ولياً

“Whoever is a believer and has taqwaa is a Walee of Allaah”

This is the Walee in reality.  The Walee is not the one who draws the people to him, who gathers attendants (about him) and says, “I did (this)”, who seeks the help of the devils to try to find out the hidden matters, who dazzles the people with his speech so that they say: “This is a Walee”

No, because al-wilaayah7 comes from following the Messenger – alayhe as-salaatu was-salaam, and from a person’s Eemaan and his taqwaa. So if he is a Believer who has taqwaa, then he is a Walee.

Additionally, it is not necessary for every Walee that Allah gives him a Karaamah8. How numerous are the Awliyaa who have no Karaamah.  Because the Karaamah, most of the time, doesn’t come except to support the truth or repel falsehood.  It doesn’t come to make someone firm through seeing it with his eyes.  Therefore it is not obligatory for every Walee to have a Karaamah.  It may be that a Walee lives and dies and he does not have any Karaamah. And it may be that (a Walee) has numerous Karaamaat.  

The People of Knowledge say that every Karaamah for a Walee is indeed an Aayah for the Prophet whom he is following.  And I dont say “Mu’jizah” because it is more befitting that we call it an Aayah.  Because this is a Quranic expression (i.e. “Aayah”) and “Aayah” is more eloquent than “mu’jizah”. Because the meaning of “Aayah” is: a sign for the truthfulness of the Messenger who brought it.  Whereas the “mu’jizah” may happen at the hand of a magician or a strong person may do something which other than him are unable to do.  However, the expression: “Aayah” is more eloquent and more precise and it is a Quranic expression.  So that we call the “mu’jizaat” “Aayaat” is what is correct.

There are some people in this Ummah, according to what we have heard, who claim that they are Awliyaa.  However, whoever contemplates their situation finds that they are far from al-wilaayah and that they have no share in it (al-wilaayah).  However, they have devils who help them with whatever they want, so they use that to deceive the simple-minded people.

(end of Shaikh Uthaymeen’s speech)

 

 

 

The following question was answered by the Lajnah Daa’imah (Permanent Committee) consisting of the Scholars: Shaikh Bin Baz, Shaikh Abdur Razzaaq al Afeefee, Shaikh Ghudyaan, Shaikh Fawzaan, Shaikh Abdul Azeez Aalush-Shaikh (current Grand Mufti) and one other.

 

Fourth Question of Fatwa no. 164269

 

Q: What is the difference between the “Mu’jizah” and the “Karaamah”? And who are the “Awliyaa” of Allah?  Please give us a fatwa and we hope that Allah rewards you

 

 

A: The “Mu’jizah” is something out of the ordinary that Allah causes to happen at the hand of a Prophet as a confirmation of the truth that is with him which men are not capable of doing.  Like the she-camel (that came out of the middle of a rock10) of (Prophet) Saalih – peace be upon him.  And like the hand and stick of Musa11. And (like) the mu’jizah (miracle) of the Quran (revealed) to Muhammad – alayhe as-salaatu was-salaam.

 

And the “Karaamah” is something out of the ordinary that Allah causes to happen at the hand of a righteous servant as an honor to him, like in the story of Maryam, and the Companions of the Cave (mentioned in suratul Kahf (18)).  And this karaamah is a mu’jizah for the Prophet – sallallahu alayhe wa sallam – whom the righteous servant is following.  Because he doesn’t receive it (karaamah) except by being truthful in his following of him (the Prophet).  And it is not affirmed that it is a karaamah except when it occurs from one who is known to be upright following the legislation of (revealed to) Muhammad – (we ask that) Allah raise his rank and grant him peace.

 

With Allah is the success.  And peace and blessings be upon our Prophet Muhammad and his Companions and followers.

 

 

 

Footnotes

 

 

 

 

1Translation of these two verses taken from www.thenoblequran.com

2Shaikh Uthaymeen mentioned that Shaikhul Islam Ibn Taymiyyah came up with an expression based on verse 10:63 regarding who is a Walee (sg of Awliyaa):

مَنْ كَانَ مُؤْمِنًا تَقِيًّا كَانَ لله وَلِيًّا

Whoever is a Believer and has taqwaa is a Wali of Allah”

See: http://www.ibnothaimeen.com/all/books/article_16931.shtml

 

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

4Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

5Walee is the singular of Awliyaa

6Translation of these two verses taken from www.thenoblequran.com

7Al-wilaayah: in this context – what makes someone a Walee

8Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

9Translated from: www.alifta.net

10

وقد أتاهم بناقة أخرجها الله له من الصخرة

And he (Prophet Saalih) brought them a she-camel that Allah had made to come out of a large rock for him”

See Tafseer Muyassar for verse 26:155 www.qurancomplex.com

11

فألقى موسى عصاه فتحولت ثعبانًا حقيقيًا, ليس تمويهًا كما يفعل السحرة, وأخرج يده مِن جيبه فإذا هي بيضاء كالثلج من غير برص، تَبْهَر الناظرين

So Musa threw his stick and it turned into a real live serpent, not a fake like the sorcerer’s do.  And he brought his hand out from his pocket and suddenly it was white like snow – without any leprosy – dazzling the onlookers”

See Tafsir Muyassar for verses 26:32-33 www.qurancomplex.com

Kaana, when used with Allah’s Names, is an affirmation

August 15, 2013

From the points of benefit that Shaikh Uthaymeen mentioned in his tafseer of verse (4:1) are1:

 

التحذير من مخالفة الله عزّ وجل، وتؤخذ من

قوله تعالى: { {إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} }، ومن

آمن بأن الله رقيب عليه فسوف يحذر

من مخالفة الله عزّ وجل.

ويؤخذ من هذه الآية: إثبات اسم الرقيب لله عزّ وجل

ولا يراد بهذه الآية معناها الزمني؛ لأنه لو

أريد بها المعنى الزمني؛ لكانت الرقابة

قد مضت، ولكنه يراد بها تحقيق اتصاف الموصوف

بالصفة التي كانت خبراً في هذه الجملة، فالمراد هنا

تحقيق أن الله رقيب علينا، وكذلك قوله

تعالى: {{وَكَانَ اللَّهُ غَفُورًا رَحِيمًا}} [النساء: 96] ، ليس المراد

أنه كان فزال، بل المراد تحقيق اتصافه بالمغفرة والرحمة

The warning (people) from opposing Allah, Exalted and Lofty is He, taken from His, The Most High’s, statement: “Indeed Allah is ever Raqeeb (Watcher) over you”.

Whoever believes that Allah is Raqeeb over him will be cautious of opposing Allah, Exalted and Lofty is He.

And (another benefit) taken from this verse is:

Affirming the name “Ar-Raqeeb” for Allah, ‘Azza wa Jall.

And it is not intended in this verse for the meaning to be (restricted to) a certain time (i.e. kaana in this verse does NOT mean: “He was…”).  Because if what was intended by the meaning was a (certain) time, then the Riqaabah (watchfulness) would have passed already.  However, what is meant by it is affirming the description of the one being described using the sifah (characteristic, attribute) which is the khabar (predicate) in this sentence2. So what is intended is affirmation that Allah is Raqeeb over us. And similar to that is His, The Most High’s, statement:

وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And Allah is Oft-Forgiving, The Bestower of Mercy” (4:96)

The intention is not that He was (like that) and then He stopped (being like that).  Rather, the intention is affirmation of His being described with forgiveness and mercy

(end of that quote)

Shaikh Uthaymeen said in his excellent book:

  القواعد المثلى في صفات الله وأسمائه الحسنى

Lofty Principles Concerning the Beautiful Names and Attributes of Allaah

القاعدة الخامسة:

الصفات الثبوتية تنقسم إلى قسمين:

ذاتية وفعلية:

فالذابية: هي التي لم يزل ولا يزال متصفاً بها

كالعلم والقدرة والسمع والبصر والعِزَّة

والحِكْمَة والعلو والعَظَمة

ومنها الصفات الخبرية كالوجه واليدين والعينين3

The Fifth Principle Concerning Allaah’s Attributes

    1. They Can Be Divided Into Two Kinds – Permanent, Continuous Attributes and Chosen Actions

Allah’s affirmed Attributes might either be permanent Attributes that He is always described with, or Actions that He performs when He likes.

His permanent Attributes ( الصفات الذاتية ), as-sifaat ath-thaatiyyah, are those He never ceases to be described with, like having Knowledge, Power, Hearing, Sight, Honor, Wisdom, Highness, amd Greatmess.  Some of them are Attributes that are only known to us through His reports, like His Face, two Hands, and two Eyes.4

(end of quoting from that chapter)

(See also: The Second Principle Concerning Allaah’s Names – They Are Both Titles and Descriptions (starting on p.25))

Footnotes

2 Kaana is used as an affirmation of the description here, it is not to be understood as meaning the past tense.  It does NOT mean that Allah was Raqeeb, but now He is not.  Rather, kaana is an affirmation of the description.  And as Shaikh Uthaymeen mentioned in his excellent work – Al Qawaaid al Muthlaa (Lofty Principles Concerning the Beautiful Names and Attributes of Allah)  – Allah does not cease to be described with these attributes (as-sifaat adh-dhaatiyah)

 

3 From p.34 of the Arabic text

 

4 English translation by Moosa Richardson, p. 75 of Lofty Principles Concerning the Names and Attributes of Allaah

 

 

Clarification of some sentences in Madinah Book 2

August 6, 2013

The following sentences are from Madinah Book 21, lesson 16, point #16

 

http://old.iu.edu.sa/spages/edu/syukbah/du2_17.htm

 

 

 

نقول: القرآن كتابُ الله. قرأت القرآنَ. أحفظ القرآنَ

We say: The Quran is the Book of Allah. I recited the Quran. I am memorizing the Quran.”

ونقول: عندي ثلاثةُ مَصَاحِفَ. وَضَعْتُ المُصْحَفَ

على المكتب. أقرأُ من المُصْحَفِ

And we say: I have three mus’hafs. I put the mus’haf on the desk. I am reading from the mus’haf.”

 

These sentences seem to imply that the Quran is not what is in the mus-haf.  It has recently been clarified, alhamdulillah, that the Quran is also what is written in the mus-haf.  One proof mentioned in the beneficial article here:

http://www.bakkah.net/en/serious-errors-of-yusuf-estes-in-basic-muslim-creed.htm

is the hadeeth:

 

(( Do not travel with the Quran, since I can not guarantee that the enemies would not get a hold of it. ))

Collected by Muslim in his Saheeh (#1869)

 

It is important to understand that in Arabic, words have both a linguistic meaning ( لُغَةً ) and a meaning in the religion (اِصْطِلَاحًا or as it is sometimes worded, in the legislation – شَرْعًا )

It is important to refer to the Scholars of Ahlus Sunnah wal Jamaa’ah for both the linguistic meaning of a word, and especially its meaning in the legislation (Quran and Sunnah). 

Shaikh Uthaymeen said2 about the meaning of the word “Qur’an”:

 

ما هو القرآن الكريم؟ يقول القرآن في اللغة

مصدرُ قرأبمعنى تلاأو بمعنى جمعبأن

قرأ تكون بمعنى تلا مثل قول تعالى:

فإذا قرأت القرآن فاستعذ بالله

What is the Noble Quran? “Quran” linguistically is the masdar (verbal noun) of “qara’a”, meaning: “talaa” (to recite) or meaning “jama’a” (to gather).  Because qara’a means talaa (to recite) like in The Most High’s statement (translated):

So when you recite the Qur’an, seek refuge with Allah…” (16:98)…

 

وتكون بمعنى جمع ومنه القرية

يعني أن تجمع السكان

And it (also) means “jama’a” (to gather) and from it is (the word) “qaryah” (village), meaning – where the residents gather…

 

تقول قرأ قَرْأً وقُرْآنًا

كما تقول غفر غَفْرًا وغُفْرَانًا

…You say “qara’a” (the infinitive), “qar’an” (first masdar [verbal noun]) and “qur’aanan” (second masdar)

just like you say “ghafara”, “ghafran”, “ghufraanan”

(showing a similarity between the patterns for the verbs and masdars)

 

فصارت.كلمة القرآن مصدر

بمعنى اسم مفعول

وبمعنى اسم الفاعل

So the word “Qur’an” is a masdar (verbal noun) which (sometimes) means the ism maf’ool (object) and (sometimes) means the ism faa’il (doer of the action)

 

إن كان من التلاوة فهي بمعنى باسم مفعول

If (Quran) means tilaawah (recitation, as in 2:121), then its meaning is that of an object (i.e. something which is recited)

إن كان من الجمع فمعنى اسم الفاعل

If (Quran) means “jama’a” (to gather), then its meaning is that of a doer (i.e. something which gathers)…

فعلى المعنى الأول تلا يعني التلاوة يكون مصدرا بمعنى اسم مفعول أي بمعنى متلو

So for the first meaning (from) “talaa” (to recite), meaning: “tilaawah” (recitation), (quran) is a masdar with the meaning of the object, meaning: matloo (that which is recited)

وعلى المعنى الثاني جمع يكون مصدرا بمعنى اسم الفاعل أي بمعنى جامع لجمع الأخبار والأحكام

For the second meaning (from) “jama’a” (to gather), (quran) is a masdar with the meaning of the doer (of the action), meaning: Jaami’ (something which gathers) because it gathers the relayed information (conveyed to His Prophet [sallallahu alayhe wa sallam] in the Quran from Allah concerning matters of the unseen, previous nations, etc) and the rulings…

ويمكن أن يكون على اسم المفعول أيضا أي بمعنى مجموع بأنه جُمِعَ في المصاحف والصدور

…And it is possible that (quran) has the meaning (with regards to “jama’a”) of the object as well, meaning: majmoo’ (that which is gathered), because it is gathered in the mus’hafs and in the chests…

(End of first part of quoting from Shaikh Uthaymeen)

Later while explaining the legislative meaning (في الشرع) of Quran , Shaikh Uthaymeen mentions:

 

إذاً أولُ القرآن هو الفاتحة, كتابةً وتلاوة

Then, the first part of the Quran is al-Faatihah, in writing and in recitation

أما نزولا فأوله اقرأ باسم ربك الذي خلق

As for the first part to be revealed, that was (translated):

Read! In the Name of your Lord Who created…” (96:1)

المختوم بسورة الناس

It ends with suratun Naas (ch.114)…

وهذا القرآن ولله الحمد

And this Quran – and to Allah is due all the praise

محفوظ في الصدور

Is memorized in the chests

مكتوب في السطور

and is written on the lines…

(end of quoting from that audio – Usoolut-tafseer)

Umm Muhammad Zawjatu Abdul Malik

(Footnotes)

1 As a side point, the Madinah series consists of 4 semesters of books – each semester containing at least four books – 1 book is lessons in the Arabic language and the other books are side books, for example – ta’beer (conversation), Imlaa’, (dictation), hadeeth, fiqh, seerah, tafseer, etc.  Dr. V wrote the books which contain lessons in the Arabic language.  As for the side books, then some of them he helped write, some of them he reviewed, and some he didn’t write (like the tafseer book for semester four)

2 From: http://www.ibnothaimeen.com/publish/cat_index_31.shtml1st tape, side one (al wajhul awwal),  from 4:10 – 6:12 and 9:16 – 9:42

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