Monday, August 29, 2011

Judging a man by his friends

from Abu Iyaad on salafitalk.net...

Taken From Article ID: SLF010004@salafipublications.com... (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah).

Quoted Jamaal bin Fareehaan al-Haarithee the following narrations, under the chapter heading, "The Salaf Would Make A Judgement of an Invididual By His Companionship", in "Lumm ad-Durr al-Manthoor", checked, and revised by Shaikh Saalih al-Fawzaan.


Abu Qilaabah said, "May Allaah fight the poet [an expression of amazement in Arabic] who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asma’ee said about it, "I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid." Al-Ibaanah (2/439)


Abu Hurairah - radiallaahu anhu - said, the Messenger of Allaah said, "A person is upon the deen of his friend, so let each one of you look at whom he befriends." Saheeh. Refer to Silsilah as-Saheehah of al-Albaani (no.927)


Ibn Mas’ood - radiallaahu anhu - said, "Indeed a person walks alongside and accompanies the one whom he loves and who is like him." Al-Ibaanah (2/476)


Abu ad-Dardaa - radiallaahu anhu - said, "It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with." Al-Ibaanah (2/477)


Yahyaa bin Katheer said, "Sulaimaan bin Daawood – alaihis salaam – said: Do no pass a judgement over anyone with anything until you see whom he befriends." Al-Ibaanah (2/464)


Moosaa bin Uqbah the Syrian approached Baghdad and this was mentioned to Imaam Ahmad. So it was said, "Look at whose residence he goes to and with whom he resides and finds shelter." Al-Ibaanah (2/480)


Imaam Al-Awzaa’ee said, "Whoever hides his innovation from us will not be able to hide his companionship from us." Al-Ibaanah (2/476)


Al-A’mash said, "They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people." Al-Ibaanah (2/478)


Abdullaah bin Mas’ood – radiallaahu anhu - said, "Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion." Al-Ibaanah (2/479)


Muhammad bin Ubaid al-Ghulaabee said, "The Ahl ul-Ahwaa (People of Desires) hide everything except their intimate friendship and companionship." Al-Ibaanah (2/482)


Mu’aadh bin Mu’aadh said to Yahyaa bin Sa’eed, "O Abu Sa’eed! A person may hide his viewpoint from us, but he will not be able to hide that in his son, or his friend or in the one whom he sits with." Al-Ibaanah (2/437)


Ibn ‘Awn said, "Those who sit with the People of Innovation are more severe upon us than the People of Innovation themselves." Al-Ibaanah (2/273)


Yahyaa bin Sa’eed al-Qattaan said, "When Sufyaan ath-Thawree came to Basrah he began to look into the affair of ar-Rabee’ bin Subaih and the people’s estimation of him. He asked them, ‘What is his madhhab?’, and they said, ‘His madhhab is but the Sunnah’. He then asked, ‘Who is his companionship?’ and they replied, ‘The people of Qadr’ so he replied, ‘In that case he is a Qadari’." Al-Ibaanah (2/453)

Ibn Battah (after quoting this) said, "Allaah’s mercy be upon Sufyaan ath-Thawree. He has indeed spoken with wisdom and he spoke the truth. He spoke with knowledge that is in agreement with the Book and the Sunnah and what is necessitated by wisdom and what the people of sure insight know. Allaah the Exalted said, "O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends, etc.) those other than you (outside your religion or upon other than the right way) since they will not fail to do their best to corrupt you. They desire to harm you severely." (Aali Imraan 3:118)."

[TN] The above athar of Yahyaa bin Sa’eed al-Qattaan shows that the manhaj of the followers give evidence of the manhaj of the one that they are following.


Abu Dawood as-Sijistaanee said, "I said to Abu Abdullaah Ahmad bin Hanbal: I see a man from Ahl us-Sunnah with a man from Ahl ul-Bid’ah. Shall I leave his speaking to him? He said, ‘No, inform him that the man that you saw him with is a person of innovation, so if he leaves him, then speak to him, otherwise treat him the same as him, as Ibn Ma’sood said, ‘A man is like his companion’." Tabaqaat ul-Hanaabilah (1/160)


‘Utbah al-Ghulaam said, "Whoever is not with us, then he is against us". Al-Ibaanah (2/437)

via westlondondawah archive# 503

Shaykh 'Ubayd: Must a person say in shaa' Allaah when calling himself a Salafee?

[Adapted from a post by our noble brother Moosaa Richardson on salafitalk.net slightly modified for formatting reasons]

The Shaykh, Ubayd ibn 'Abdillaah Al-Jaabiree, was asked today about those who say that when a person claims salafiyyah for himself that he must say "in shaa' Allaah" like he says it when he calls himself a believer...

The shaykh replied that, no, there is no need for this, except for someone who fears that he is purifying himself, then he MAY say it, without it being waajib on him.

Furthermore, he was asked about those who prohibit ascribing to Salafiyyah except that they say "in shaa' Allaah", since it is a kind of self tazkiyah.

The Shaykh said, "So the Tableeghees and the Ikhwaanees can ascribe themselves (to Tableeghiyyah and Ikhwaaniyyah), but the Salafee may not do so since it is a self tazkiyah!?" He then re-affirmed the correct position that people are not to be blamed for their ascription to Salafiyyah as Shaykh Al-Islaam Ibn Taymiyyah mentioned so many centuries ago.

(Shaykhul-Islaam Ibn Taymiyyah said:"There is no blame upon the one who makes apparent the madthab (way) of the Salaf and affiliates himself with it and attaches himself to it. Rather it is obligatory to accept that from him by agreement, for verily the madthab of the Salaf is nothing but the truth." -Majmoo‘ul-Fataawaa (4/149) of Ibn Taymiyyah)

url reference http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=2240
via westlondondawah archive #502


3 Important Criticisms of Surooriyyah

Taken from al-Fataawaa al-Jaliyyah 'an al-Manaahij ad-Da'wiyyah

Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison

Written by/Said by Ash-Shaykh Ahmad ibn Yahyaa an-Najmee

Edited by Editorial Staff at tazkiyah.org (now known as http://masjiduthaymeen.org and more recently http://www.icosd.org/)


As-Surooriyyah

As-Surooriyyah: The people or party associated with Muhammad Suroor Zayn al-Aabideen. They have within them something of the Sunnah and something of bid'ah. The most important criticisms against them are:

1. They defame the leaders and speak out against them thereby causing evil, fitnah, and serious problems. It is apparent from them that they declare the leaders to be disbelievers. This is only taken from their current state which they are upon, not directly from their statements. This is because the path which they traverse is the path of the Khawaarij, or at least close to it. Of course, it is understood that the texts (of the Qur'aan and Sunnah) oblige and command hearing and obedience to the leaders of the affairs. And our leaders here in this country are Muslims and, thanks to Allaah, they rule and govern with the legislation of Allaah in their rulings and judgments and they establish the Hudood (the prescribed punishments according to the Qur'aan or Sunnah). Therefore, declaring them to be disbelievers or speaking out against them which results in revolt against them and rebellion causes great corruption. For that reason, one must beware of the followers of this manhaj, or disavow oneself from them completely, especially since they curse the scholars of this country and defame and insult them. They accuse them of treachery and deception with the religion. This indicates what (is even worse) within behind such actions.

2. They call for Jihaad yet their objective is not making Jihaad against the disbelievers. However, what is apparent from them is (Jihaad) against this country. It must be understood that we do not declare this country free of mistakes or infallible. However, we do say that obedience to them (the leaders) is obligatory and the way of advising them should be secretively because they are Muslims. The legislator (the Prophet sallallaahu 'alayhi was sallam) forbade revolting against the leaders, unless the one rebelling has witnessed clear, apparent disbelief in which he has manifest evidence from Allaah to support him in this.

3. They claim that the scholars of this country do not comprehend the current affairs happening in these times. They are refuted by the fact that the Muftees and judges do not simply pronounce a fatwaa for any one single issue, nor do they pass a ruling an a single issue unless and until they know the current issues regarding it, the reasons surrounding it, what is dependent upon the ruling, and what possible effects may came from it. So whoever claims that these scholars and judges do not comprehend the current state of affairs, then he has oppressed his own self and he has said that which is not permissible for him to say. As for knowing the plots of the enemies and related issues, then this is part of the specialized matters pertaining specifically to the armies of every country.

via westlondondawah archive #499

Friday, August 26, 2011

who took so much care of you?

An excerpt from the book "Men and the Universe - Reflections of Ibn al-Qayyim":

--------------------------------------------------------------------------

Look then at yourself again, and think:

Who took such great care of you - since you were a fetus in the belly of your mother, in a place where no hand could extend help to you, and no eye could reach you?

You had then no way of seeking food or fending for yourself.

When your skin was judged to be strong enough to be exposed to air, your eyes strong enough to meet the light outside, and your bones were sturdy enough to withstand the touch of hands and life on earth, your mother had the labour that ushered you out into the world of ordeals, with all its attendant hardships.

And then He opened that gate and expanded it, for you to exit in the twinkling of an eye? You were not suffocated with its narrowness, and you were not held by the hardship of your passage through it.

If you contemplate your entrance through that gate and then your exit through it, you will have enough to wonder at: Who inspired it to tighten when you were a drop so that you would not be infected, and later had it expand and open wide for you to exit strong and healthy?

Then you came out alone, unescorted, weak, without shelter, or clothing, or property, or money: you were the neediest, weakest, and poorest of creatures.

But He ordered the nourishment that you received inside to be transformed into milk preserved in two reservoirs hung on the breast of your mother.

She bears your nourishment on her breast as she bore you inside her belly.

Milk flows to those two reservoirs for you in the subtlest way through paths that have been predesigned to carry it; it pauses in those paths until the milk already in the reservoirs is exhausted, and then a replenishment is provided for you to suck.

It is like a well that is never depleted, and is never blocked, running to you through obscure ways, untrodden ways!

Who led it to follow those ways?

Who purified it and gave it a delicious taste?

Who chose its agreeable color and made it to perfection?

It is neither too hot nor too cold, neither bitter nor salty nor foul of scent.

The teat at its Tip is just the right size for your mouth, neither too big for it, nor uncomfortably small.

The pore at its tip is just big enough for your convenience, neither big in a way that suffocates you, nor small in a way that you need to exert yourself in sucking at it; it is just the amount that the Great Judge has arranged to fit your convenience.

Who directed The mother's heart to have all that extraordinary compassion for you and amazing mercy, so that she dedicates to you the warmest, most convenient and the most precious of her devotion?

On the slightest crying or complaint you make, she will every time put your pleasure before hers, even if that happens every moment.

She would come obediently to attend to your needs, without any call or exhortation but the call of her mercy and the exhortation of her compassion.

She wished that any affliction you suffered were inflicted on her body, that not the slightest pain should come to you, that years may be cut off from her life and added to yours, Who made her feel like that?

And then, after your body grew robust, your intestine expanded, your bones stiffened, and you needed tougher food, to solidify your bones, and strengthen your flesh, He supplied you with the tool of cutting and grinding, the incisors that cut the food, and the molars that grind it.

Who held back the growth of your teeth while you were a sucking infant, out of mercy for your mother, and then let them out at the time you needed them, out of mercy for you, as a blessing and a boon to you?

How would it be for your mother if you were born with incisors, canine teeth and molars?

And if you lacked the same at the time you needed them what would you have done with the foods that are not digestible before they are cut and ground?

Observe how the stronger you grew, and the more you needed teeth to eat various nutrients, those tools in your mouth were increased, until you had canine teeth, that can stand the tearing of meat, the cutting of bread, and the breaking of solid foods.

In His vast judgement, the Lord willed that you emerge from your mother's belly knowing nothing, a blank that has no intellect, no comprehension and no knowledge.

This is reality His mercy, since you, in your frailty, would not stand thinking, comprehension and knowledge: they would have shattered you.

He rather evolved that gradually in you, step by step, so that it does not overwhelm you should it come in one blow.

It grows in you little by little until it is fully grown.

You may see an illustration of this in the infant who is snatched into slavery from its parents and from home before it has understanding: you see how it does not mind at all, while the more understanding it has, the more it feels the blow of bereavement.

An adult taken into slavery is seen to be like one dazed and obsessed.

Consider also that if you were born with your full intellectual power your life would have been one of great misery and vexation, for in that case you would see yourself a newborn, lactating infant, swaddled in some pieces of cloth, confined in your cradle, frail and unable to act, unlike the older people around you. So what would life be like in that state?

Besides, you would not in that case have that sweetness, loveliness and appeal to all hearts and the affection that people have for the very young; you would rather be the most unpopular, burdensome, stubborn and curious of creatures.

That you entered this world as a dullard who understands nothing, who knows nothing about what people engage in, has been sheer mercy and deep judgement; since' you encounter things with your feeble mental power and without prior knowledge of things, and then your mental power and knowledge grow steadily and slowly, until you become familiarized with things.

You practice things, and gradually overcome your bewilderment at them; then you stop being surprised and amazed at them; you begin to receive them with confidence, acting on them and taking control of them.

There is even more to it than this. Who, then, is keeping such a close watch over you, keen to attend to your progressive needs, requisites, desires and tools at the time of their arising, not before and not later?

Thursday, August 25, 2011

The Importance of Seeking Refuge in the Morning | Shaikh al-Albaani

The sinners or the innovators?

Question: Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Response: The innovators will have a worse punishment, since innovation is worse than sin.

Innovations are more beloved to the Devil than sins because (it is likely) the sinner may repent, but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.

This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed.

As for the innovator, he considers himself to be obeying Allaah and to be upon obedience.

This is why innovation – and Allaah’s refuge is sought – is worse than sin.

And this is why the (Pious) Predecessors warned the people from sitting and gathering with the innovators for they would influence those whom they sat with, and their danger is great.

There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner.

Due to this, the (Pious) Predecessors would say: “Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

Shaykh Saalih ibn Fowzaan - a translation of al-Ajwibah al-Mufeedah ‘an As.ilatil-Manaahij al-Jadeedah via westlondondawah archive#512

Ibn al-Qayyim describes a deadly plot of shaytaan

The following is an extremely important lession from Ibn al-Qayyim (d.751H). How many people have been and will be misguided just by neglecting the following piece of advice ....? And with Allaah is the refuge.

Posted by Abu Tasneem (hafidhullaah) on salafitalk.net...

* *

Shaikhul Islaam ath-Thaanee Ibnul Qayyim, may Allaah have mercy on him said:

"And from among his repertoire of schemes and ploys – Iblees – is that he invites the slave (of Allaah) with his good character, cheerfulness and joyfulness to types of sin and wickedness.

As a result, he will meet and greet him (the sunnee) with that which will not enable him to rescue himself from his evil except his display of displeasure, giving an angry look and turning away from him.

So, the enemy will act kindly towards him, greeting him with joyfulness, a glowing face and beautiful speech.

Then, he will attach himself to him, and have a strong desire to save himself from his clutches, however will be unable to.

As a result, the enemy (Iblees) will continue to move among them (the deviant, innovator that works for Shaitaan and the Sunnee slave) until he achieves his desired goal.

Finally, he enters upon the slave with his plots by way of good character and a shining face.

It is for this reason, the 'Doctors of the Heart' have advised (us) with turning away from the People of Innovations, not extending to them the greetings of salaams and happy, glowing faces or even meeting them (at all) unless it is with gloominess and sternness!"


Taken from Ighaathatul Lahfaan 1/140

From at www.sahab.net via westlondondawah archive# 501





Wednesday, August 24, 2011

The Day When We Will Stand Before Allah And Everything Will Be Exposed

Question to Sheikh Rabee’ ibn Haadi al Madkhalee on refuting the Partisan groups

Questioner: Some people say to us that we are weak and we are not able to refute the partisan groups and due to this they say we should not refute the partisan groups, so what is your advice O Sheikh?

Answer: Anyway, Salafiyyah has not reached this level of weakness and loss and to Allaah belongs all praise.

In every time the Salafiyoon enjoin the good and forbid the evil.

And they warn against the innovators and the people of trials and tribulations.

Anyway, if this companion of innovation is quiet then leave him to die with his innovation and do not mention him.

However, if he was active in spreading his innovation and misguidance and his fitan then it is not allowed to be quiet upon this evil.

And a Muslim now in any country is able, whether salafi or otherwise, is able to say a word of truth but with wisdom, proof and evidence.

If this innovation was being spread and it overwhelms the youth then you say we are weak but the situation is not like that.

For by Allaah, they are not able to imprison you nor are they able to kill you.

They are not able to do this is any country (amongst the countries of the world) and to Allaah belongs all praise.

This is a blessing.

“There will not cease to be a group clearly upholding the truth” They are clear, their statements are clear, their proofs are clear, and their actions also, and all praise belongs to Allaah.

They will not be harmed by those who try to deceive them nor by those who differ with them until the promise of Allaah comes.

What is important is that the method must be honorable and there is wisdom along with proof.

Barakallaahu feekum.

If the situation is like that then whether the partisan groups like it or not and they will not be pleased in any day.

Also, if they are encouraged to promote their falsehood and they fill the world with it using their different methods, then if you are quiet and I am quiet then when will the people know the truth as Imam Ahmed rahimahullaah said.

So refuting is an obligation upon them barakallaahu feekum.

Questioner: Is this to be always referred to the people of knowledge since some say you should not refute yourself for you live in the West but you must return to the people of knowledge and say what they have to say?

Answer: If it is possible to return to the people of knowledge then that is good and mention their statements and if it is not possible and the innovation is clear and the misguidance is clear and you are able to clarify even if you are a student of knowledge then clarify it.

If you are not able then it is not allowed for you to speak about the religion of Allaah, absolutely not, don’t speak except with knowledge “and do not speak without knowledge indeed the hearing, seeing, and heart all of them he will be responsible for.”

Even the scholar, it is not allowed for him to speak except with knowledge, proof and evidence.

This is speech regarding Allaah's religion - Barakallaahu feek.

Dated 26/4/03 – 24 Safar 1424

Translated by Abdulilah Lahmami

url ref: http://www.salafitalk.com/threads/389-Question-to-Sheikh-Rabee%E2%80%99-ibn-Haadi-al-Madkhalee-on-refuting-the-Partisan-groups

Tuesday, August 23, 2011

Sufi Core to Tablighi Jamaa'at

A brief biography of Jamaah At-Tableegh

Taken from al-Fataawaa al-Jaliyyah 'an al-Manaahij ad-Da'wiyyah

Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison

Written by/Said by Ash-Shaykh Ahmad ibn Yahyaa an-Najmee

Edited by Editorial Staff at tazkiyah.org (now known as http://masjiduthaymeen.org and more recently http://www.icosd.org/)


Jamaah At-Tableegh

They are the followers of Muhammad Ilyaas, the founder of this group.

Biography of the Founder: Muhammad Ilyaas was born in the year 1302 Hijrah. He memorized the Qur'aan and studied the six books of Hadeeth according to the Deobandee Hanafee manhaj which is an Ash'aree and Maatureedee madhhab pertaining to 'Aqeedah and a Soofee madhhab. The different "paths" of Soofism within them are four:

Naqshbandiyyah

Suhoorudiyyah

Qaadiriyyah

Jashtiyyah

The founder, Shaykh Muhammad Ilyaas, made a pledge of Soofism at the hand of Shaykh Rasheed al-Kankoohee and then revived this pledge after Shaykh Rasheed al-Kankoohee at the hand of Shaykh Ahmad as-Sahaaranghooree who was the one who permitted him to be able to take pledges of allegiance to this well-known Soofee manhaj. Muhammad Ilyaas used to sit in privacy at the grave of Shaykh Noor Muhammad al-Badaayoonee. He also used to be the Jashtiyyah watchperson over the grave of 'Abdul-Quddoos al-Kankoohee who was completely overwhelmed by the idea of Wahdah al-Wujood (That Allaah is everywhere and one with His creation). He was raised and studied in Delhi and died there in the year 1363 Hijrah.

Circumstances That Caused the Emergence of This Group:

Shaykh Aboo al-Hasan an-Nadwee holds that Muhammad Ilyaas resorted to this path of giving dawah when the ways of blind following for the rectification of the people in his region were exhausted. Shaykh Mayaan Muhammad Aslam reports from some of the statements of Ilyaas that this path was inspired to him by a "new Tafseer", presented to his soul in a dream, of the Aayah:

"You are the best nation sent out (produced) for mankind. You enjoin what is right, forbid what is wrong, and you believe in Allaah." [Aali Imraan : 110]

This new Tafseer necessitates that the realization and actualization of being sent out for calling to Allaah is not achieved by remaining in one place based upon the proof in Allaah's statement:

"sent out"

and that one's Eemaan increases with this Khurooj based upon the proof that Allaah said:

"you believe in Allaah."

only after He mentioned:

"sent out"

So there are a number of issues of consideration with what has preceded:

1. The Qur'aan is not explained by inspirations and Soofee dreams which most of, rather all of them, are revelations of Shaytaan.

2. It is apparent from what has preceded that the founder of this group was completely immersed in Soofism and he made two pledges of allegiance to it (Soofism) and he was tested by the heads of Soofism. He also spent his time sitting at graves.

3. The founder of this group was superstitious and one who frequents graves innovatively which is apparent because he "used to sit in privacy at the grave of Shaykh Noor..." and it was mentioned about the second (Shaykh's grave that he used to visit) that he "was completely overwhelmed by the idea of Wahdah al-Wujood." Indeed, his devotion and seclusion at the grave of someone who was overcome with this ideology is a clear proof because he also used to promote it.

4. The people who believe in Wahdah al-Wujood claim that Allaah takes the form of a beautiful woman - and we seek Allaah's refuge. This is something of the highest level of evil. May Allaah give them to what they deserve of curses and anger.

The manhaj of the Tableegh dawah is summarized in six matters, or principles, or six characteristics:

1. The Realization of the Shahaadah: "Laa ilaaha illa Allaah."

2. Praying with submissiveness and humbleness.

3. Knowledge of the virtues, not issues, along with Dhikr.

4. Honoring the Muslim.

5. Correction of one's intention.

6. Calling to Allaah and making Khurooj in the path of Allaah according to the Tableegh manhaj.

For each one of these principles or characteristics, there is an intended objective behind it. So the objective behind "Laa ilaaha illa Allaah", for example, is: Removing the corrupt Yaqeen (certain faith) from one's heart and replacing it with the correct Yaqeen pertaining to the essence of Allaah. By this, they mean Wahdah al-Wujood.

The Points of Criticism Against Jamaah At-Tableegh:

1. The founder of this group was raised in Soofism and gave two pledges of allegiance to it.

2. He used to remain for long periods of time at graves, waiting for inspirations and ideologies from their occupants.

3. He used to be the Jashtiyyah watchperson over the grave of 'Abdul-Quddoos al-Kankoohee who used to believe in the ideology of Wahdah al-Wujood.

4. The Jashtiyyah watchperson is someone who sits at a grave for half an hour every week with his head covered, making Dhikr with the phrase "Oh Allaah Who is present with me, Oh Allaah my guardian watcher." This phrase, or this action, if it were done for the sake of Allaah then it is a bid'ah. If it were done out of humbleness to the occupant of the grave, then it is committing Shirk with Allaah, and it is apparent that the second one is more likely.

5. The masjid, from which their da'wah began, has within it four of their graves.

6. The founder of this group believed in (the legitimacy of) inspirations (in legislative matters).

7. The founder of this group was superstitious and one who frequents graves innovatively.

8. The Tableeghee followers worship with an innovated principle in the manner of Soofism which is the splitting up of the meaning of the testimony of Tawheed: "Laa ilaaha illa Allaah."

9. Whoever breaks off the negation from the confirmation purposely, in that he says "Laa illaaha" (There is no god), then this amounts to disbelief. Shaykh Hamood at-Tuwayjiree mentioned that based upon statements of the scholars.

10. They allow the wearing of amulets that contain talismans and unintelligible names - perhaps the names of Shayaateen - and this is forbidden.

referenced via westlondondawah archive message #451

The Patience of Noble People and the Patience of Ignoble People

Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly.

The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics.

He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada' wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

The ignoble person exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him.

Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

The ignoble people have the greatest patience in following their own whims and desires, and have the least patience in obeying their Lord.

They have the greatest patience in spending in the way of Shaytan and no patience when it comes to spending even a few pennies in the way of Allah.

They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord.

They will endure slander for the sake of committing wrong action, but cannot exercise patience in putting up with slander for the sake of Allah.

Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honor to slander and bear it most patiently for the sake of following their own whims and desires.

Similarly, they are not prepared to practice patience in devoting themselves to Allah, but when it comes to devoting themselves to Shaytan and their own whims and desires, they will exercise remarkable patience.

Such people will never be noble in the sight of Allah, and on the Day of Resurrection they will not be raised with the people of nobility and decency.

Adapted from Imaam Ibn Al-Qayyim Al-Jawziyyah, Patience and Gratitude - an abridged translation of `Uddat as-Sabirin wa Dhakhirat ash-Shakirin
via westlondondawah archive#446

Monday, August 22, 2011

The Most Important Signs of the People of Deviance



1. Separation which Allaah cautioned against in His statement:



"Indeed those who separated their religion and they split into different groups, you have nothing to do with them."

(Al-An'aam: 159)



2. Following of that which is ambiguous:



"As for those who have in their hearts deviance, they follow that which is unclear from it (Al-Qur'aan)"

(Aali 'Imraan: 7)



3. Following of the desires:



"As for those who have in their hearts deviance."

(Aali 'Imraan: 7)



"Have you seen the one who has taken his desires as his god?"

(Al-Furqaan: 43)



4. Opposing the Sunnah with the Qur'aan.



5. Hatred for the people of narration.



6. Using evil nicknames to describe the people of the Sunnah.



7. Abandoning the embracement of the methodology of the Salaf.



8. Declaring those who oppose them to be disbelievers without evidence.



9. Being general in matters which require details and clarification. Also using analogy in matters where analogy is not correct to use.



Al-Imaam Ahmad (may Allaah have mercy upon him) stated: "It is befitting for the one speaking about the matters of jurisprudence to keep away from these two foundations: Generalities and Analogy."



He (may Allaah have mercy upon him) also said: "The area where people mostly make mistakes are from the angle of interpretation and analogy."



I say: "That which Al-Imaam Ahmad has mentioned, from the warning against these two matters in the area of jurisprudence, is an indication that in the area of creed, keeping away from them is even more so and safer (for one's religion)." [Source: Kun Salafiyyan Alaa al-Jaad dah by Shaykh Abdus Salaam ibn Saalim As-Suhaymee (may Allaah preserve him). Read by Al-Allaamah Shaykh Saalih Fawzaan with the introduction of Ash-Shaykh Alee Naasir Al-Faqeehee and Ash-Shaykh Ubayd Al-Jaabiree (may Allaah preserve them all) pgs. 60-61]



http://uponistiqaamah.blogspot.com/

Sunday, August 21, 2011

THE LEVELS OF PEOPLE WITH REGARD TO THEIR PRAYER

Ibn al-Qayyim (may Allaah have mercy on him) said, "And mankind, with regard to their performance of prayer are in five levels.

The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving (in achieving the above) is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.

The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

[From The Path to Guidance] via westlondondawah archive #417

Leadership in the religion is obtained by patience and certainty

Allah, free from all imperfections, has informed us that leadership in the religion is obtained by patience (sabr) and certainty(yaqeen) for He, the Exalted said:

And We made from among them, leaders, giving guidance under Our Command, when they were patient and believed with certainty in Our Signs. [Soorah as-Sajdah (32):24]

Therefore, it is by patience and certainty that leadership in the religion is obtained.

It is said that it is patience in keeping away from the world by being occupied in worship, and it is said, patience in the face of trials, and it is also said, patience in keeping away from the forbidden things, However, what is correct is that leadership is obtained by patience in all of this, patience in fulfilling the obligatory duties of Allaah, patience in avoiding His prohibitions and patience over the decrees (of Allaah).

Allaah put both patience and certainty together since they are both the source of the happiness of the servant. Losing them both makes him lose his happiness. The heart is invaded by the various calamities of desires and lusts (shahawaat) which are in opposition to the command of Allaah, and also by doubts (shubhahaat) which are in opposition to His goodness.

Therefore, by patience, the desires are repelled and with certainty, the doubts are repelled. The desire (shahwah) and the doubt (shubhah) are in opposition to the religion from every single aspect. None will be saved from the punishment of Allaah except the one who repelled his desires with patience and his doubts with his certainty.

Adapted from Ibn Al-Qayyim - The Path to Guidance
via westlondondawah archive #421

Shaykh Rabee's Explanation of the Hadeeth " I order you to be truthful for verily truthfulness leads to righteousness.."

From Abdullah ibn Mas'ood (radiallaahu anhu) who said that the Messenger of Allah (sallallaahualaihi wasallam) said: I order you to be truthful for verily truthfulness leads to righteousness ( al birr) and verily righteousness leads to Paradise. And a man continues to be truthful and strives for truthfulness until he is written as a truthful person with Allah. Beware of Falsehood, for verily falsehood leads to sinning ( al-fujoor) and verily sinning leads to the Fire. And a man continues to tell lies and strives upon falsehood until he is written as a liar with Allah.

[Reported by al-Bukharee (6094) Muslim(105),Ahmed (1/8), Abu Dawood (4989), Malik (16 2/989) at-Tirmidhee(1971 4/347), Ibn Majah(46 1/18), ad- Daarimi(2718 2/210)and the wording is that of Muslim.]

The meaning of the hadeeth

TRUTHFULNESS; A noble characteristic from the foundations of excellent virtues. By it the life becomes upright and due to it an individual becomes praiseworthy. Truthfulness elevates an individual and raises his rank with Allah and with the people. So he becomes respected in speech, beloved to the people and acceptable as a witness and narrator.

So it is upon you to strive or truthfulness in speech, in aqeedah (belief) and in action. Indeed the noble Messenger (sallallaahualaihi wasallam) guided us to this great affair of tarbiyah and in it is the way to cultivate the character, to shape it and to strengthen oneself. This is because mankind strives for beautiful action and speech, one after the other until this repetition has an effect upon his soul and whenever he persists on a particular (good)action then he increase his connection with his soul and thus becomes firm and established in these good actions.

So whoever directs his soul to the stations of the siddiqeen( the truthful), and he makes truthfulness his character, his nature and his disposition and strives for truthfulness in his sayings and actions which are in agreement with each other, then by the help of Allah, he achieves the station of the siddiqeen.

So just as truthfulness is from the foundations of excellent virtues, verily falsehood is from the foundations of depravity and evil manners. By it, the structure of society breaks down and the conduct of affairs becomes disordered and the liar falls in the eyes of people. They do not believe him or rely upon him with regard to acting upon his false narrations and thus the Messanger of Allah (sallallaahualaihi wasallam) warned us about him.

In the Qur’aan there are many verses denouncing falsehood and commanding avoidance of it and promising a severe punishment for it, “ And say not concerning that which your tongues put forth falsely: ‘This is lawful and this is forbidden, so as to invent lies against Allah. Verily those who invent lies against Allah will never prosper. A passing brief enjoyment( will theirs be) , but they will have a painful torment.” ( an-Nahl:116-117)

He, the most High, said, “It is only those who believe not in the Ayat of Allah, who fabricate falsehood, and it is they who are the liars.” ( an-Nahl:105)

It is not shirk and taking rivals, which is the greatest of crimes and sins, the greatest falsehood? And is not hypocrisy, which is worse than clear kufr, nothing but falsehood? And similarly deception in conduct, showing off in actions- are all from the types of falsehood.

So keep far away, O Muslims, from falsehood and develop striving against it in yourself. For falsehood and striving in it is destruction and a decline into the abyss of evil because it urges the individual and leads him into the station of the evil doers. And the evil doers are in the Fire.

Benefits of the Hadeeth

1. The obligation to adhere to truthfulness. He the Most High said, "O you who believe! Fear Allah and be with the ones who are true( in words and deeds)" ( at-Tawbah: 119)

2. The hadeeth contains a great educational principle, which is that whoever wishes to be moulded by lofty characteristics as truthfulness, patience and bravery, them let him strive, pursue and persist in them. So by striving for truthfulness and by adhering to it, he becomes truthful. And by persevering and enduring hardships he becomes patient and one who possesses good manners. By persisting in depravity and striving in it the individual becomes a liar and corrupt.

3. The hadeeth contains a warning from falsehood and a warning against striving in it. Falsehood leads to evil leads to the Fire. We seek Allah’s shelter from Falsehood, evil and the Fire- Ameen.

Taken from Mudhakkirah al-Hadeeth an Nabawee,
by Shaykh Rabee Bin Hadee Umayr al-Madkhalee

via westlondondawah archive #397

Shaykh Rabee' Bin Haadee On Boycotting The Opposers To The Sunnah

Question: The followers of an Innovator, are they put alongside him in (the issue of) boycotting?

So the Shaikh, may Allaah protect him and watch over him, said, "The one who is deceived amongst them is taught O brothers, do not be hasty, teach them and explain (the matter) to them, for verily many amongst them desire goodness, until even the Soofiyyah. By Allaah if their had been a [strong] Salafee effort [in da'wah] you would see them entering Salafiyyah both in groups and in singles.

Thus, do not let the principle with you be just hajr.. hajr.. hajr.. hajr.., and the foundation is just hajr! The foundation is to guide the people, to enter the people into goodness. The issue of al-hajr can sometimes be understood wrongly, when you boycott all of the people then who will enter the Sunnah?

This type of boycotting was in the days of Imaam Ahmad, the world was full of Salafiyyah, and when Imaam Ahmad would say "so and so" is an Innovator, he would drop, but as for now Salafiyyah is like a white hair in a black ox. The basic foundation with you is the guidance of the people, and saving them from falsehood, be gentle with the people and invite them, and draw them near, if Allaah wills, the gathering of the Salafees will increase, and you will win over many amongst the people.

As for when you are bloated and puffed up, like this, and all of the people are astray, and you do not advise or anything or make any clarification, this is a mistake... the meaning of this is blocking the doors of good in the face of the people. So the [situation] with you should not [just] be one of rebuke... rebuke

Boycotting, when he says, "boycott", it is possible an Innovator will return, he is compelled to return, he sees the whole world is in front of the Salafees, so he is compelled to return... as for now, he turns like that but he does not see any Salafees, so he remains with the people... so be aware of these things.

The principle that should be with you, as the foundation, should be the guidance of the people, entering them into the Sunnah and saving them from misguidance, this is the principle that you should have, have patience, bear (harms) and so on... and after all that the final thing is cauterisation. As for it (the boycotting) being at the first instance! This is a mistake may Allaah bless you.

The principle that you should have is to rescue the people, by Allaah, many people have goodness in them, they desire goodness..., if they are just left in the mosques, what will they seek? They desire Paradise O brothers, they desire goodness, however the ways (in calling them), let your ways (asaaleeb) remain wise, by Allaah, the merciful and wise ways. The one who perceives that you are not exalting over him, when he perceives that you are exalting over him, he will not enter with you, he will not desire the truth from you, however be humble with him, will he not go alongside you, be gentle with him, call him with wisdom, and if Allaah wills, many people will enter.

All (the people) of India used to be deviant, grave-worshippers, and then Ahl ul-Hadeeth came with knowledge and wisdom, they won over millions of people with their wisdom and knowledge, (just) three or four from the senior students of the Shaikh Nadheer Hasan, they turned India upside down with their wisdom and knowledge. There was one amongst them that Allaah put to trial! An innovator came and struck him with a pick-axe, until he was finished, and died according to what he saw, then they came and took this criminal and threw him in the prison. When the man got up from his unconciousness, he said, "this is the one who struck me, so where has he gone?", they said "they have thrown him in the prison", so he said, "never, he should not be imprisoned, finish, I have pardoned him". So they said, "(No) finish it, just leave him imprisoned", so they refused to release him. So this man then used to spend upon the offspring of that criminal (looking after them). So when that man came out of the prison, he entered into Salafiyyah, and he was amongst the senior criminals.

There used to be a person whose name was Abul-Mahjoob in Sudan, he was the first one who spread Salafiyyah in Sudan, they used to strike him and used to restrain him by (tying) his feet, and they would throw him outside the mosque. As soon as he got up he would laugh, and would not show envy to anyone, and he would not seek revenge or anything, he would just smile and laugh, and then many people from the Mashaayikh entered into the Salafee Da'wah.

The point is that I do not expect that you reach this level, however I desire that O brothers, that you have something of wisdom and knowledge, and patience and good intent with you, and that the intent is to guide the people, may Allaah bless you, by Allaah, with wise mannerisms, and with gentleness, forbearance, the people will accept your da'wah... and when you have nothing with you but harshness and severity, "And had you been severe and harsh­ hearted, they would have broken away from about you..." (Aali Imran 3:159) this is the Messenger of Allaah (alayhis salaatu was salaam), Allaah said this to him.

My brothers, may Allaah bless you, some of our brothers have this additional severity, which only expels from Salafiyyah but which does not enter into Salafiyyah, (this severity) that expels and pushes out from Salafiyyah, but does not enter anyone into it... this is present now. So those who expel... upon them is to repent to Allaah, the Mighty and Majestic, and that they improve their manners, and that they be guides unto Allaah, the Mighty and Majestic, may Allaah bless you, you must adopt these ways, let not the principle according to you be just boycotting, boycotting, boycotting, and thats it, boycotting is legislateed, however, when it brings about benefit. You are in the time of Imaam Ahmad, then boycott, but in whose time are you? May Allaah bless you, so forbearance and patience is vital... may Allaah bless you, and bringing people closer to goodness and entering them into it.

From a cassette recorded in Ramadhaan 1423H with Shaikh Rabee al-Madkhalee (posted on AnaSalafi.Net) via salafipublications mailing list, westlondondawah archive #393

Saturday, August 20, 2011

Is it obligatory to join a group?


The following was translated by Amjad Rafiq and posted on salafitalk.net... via westlondondawah archive #386

The questioner asks: Is it obligatory upon a Muslim that he adheres to a specific Jamaa`ah amongst the religious Jamaa'at present now?

Shaykh Muhammad Amaan al-Jaamee: Allaah is sought for aid, before the reply to this question, and the reply is actually in the introduction, it is obligatory that the Muslims are a single Jamaa'ah (i.e. one group), just like they were in the very first Jamaa'ah, which we were speaking about.

The Prophet (sallAllaahu `alayhi wa Sallam) described them as the Saved Sect (al-firqat an-naajiyah). When he described that sect as saved, and when he was asked about it, he said that it is "the Jamaa`ah" [i.e. singular group], Jamaa`ah with a taa marbootah (at the end), which unites together. As for the Jamaa`aat (i.e. multiple groups), then no, it is not permissible that there should be found numerous Jamaa'aat amongst the Muslims...

And when the Jamaa`aat (multiple groups) arose, beginning from the times of `Alee bin Abee Taalib (radiyAllaahu `anhu), beginning from that time to ours, whatever Allaah willed, the Muslims are in disturbance, in continuing and recurring woes. The Jamaa`aat (groups) did not arise except with the emergence of the Khawaarij (first deviated sect in Islam) during the time of Alee (radiyAllaahu `anhu), and with the emergence of the Raafidah (deviated shia) and the emergence of the Qadariyyah (a sect who deny Qadr), then they continued in succession. When the Jamaa'aat increased and the schools of thought and (variant) orientations increased, the great Islamic Ummah was afflicted with this splitting (division), and it became insignificant to its enemies, and so they aquired mastery over it, and colonial activities came after it, the colonialists colonised the lands of the Muslims, because they were far away from Islaam, and that which distanced them from this Islaam was splitting into these Jamaa`aat. It is upon the zealous Muslim today, who is sincere to himself, that he asks about what - I do not (even) say the Sahaabah - (but) about what the four Imaams that all of the Muslims blindly follow, "how were they?", and "were there any Jama`aat in their time?" No!! The Jamaa`ah is only one, and that is the one that the Qur'aan praised, in the verse that we recited a short while ago, "The first (to embrace) faith from the very first (vanguard of believers) from amongst the Muhaajireen and Ansaar...." [Surah Tauba 9:100]

And something that is observed: These Jamaa`aat (groups), just as the questioner mentioned, the Jamaa`ah of al-Ikhwaan al-Muslimeen, the Jamaa'ah Islaamiyyah, the Jamaa`at ut-Tableegh, the Youth (group) of Mohammad, the Youth (group) of so and so, the so and so Jamaa`ah, the so and so Jamaa`ah, if we were to mutually enquire as to what has made us into these Jamaa`aat ....?

The deen is one, Islaam was brought by the Qur`aan, the Quraan is one, our qiblah is one, our Prophet is one, Allaah, the diety is one, and these Jamaa`aat, from where have they come?

These Jamaa`aat came for political goals, or personal goals, or for deviation (ilhaad) in the deen of Allaah. That which was produced in these later times was the political Jamaa'aat which took Islaam as a stairway (i.e. a means) to enable them to reach the peak of Parliament (government), so when they reached the peak of Parliament, they threw it away. The deen does not have any place to them and nor any status. But it is a stairway by which they desire to arrive at the goal. And the majority of the Muslims are merely an expression of a flock of herd behind the leadership [to them], and the leadership know their own goal. And one of them has actually stated their criticism of the callers of the truth, "They are only concerned with the da'wah in aqeedah, and as for us, when we see them making tawaaf around the shrines (i.e. graves), we pass by them, we are headed towards the peak of parliament". These are the words of a big leader from amongst their leaders who is alive now, and perhaps he is currently in Baghdaad. This is the statement of their leaders in meaning.

Verily, the goal behind Islaam, or repeating the word of Islaam... because the delegates of the Parliament are Lords besides Allaah, the delegates of the Parliament, they are legislators on behalf of the society, as you know, and the parliamentary delegates and the Islamic Legislation never come together, ever. For this reason, this is their goal, and they have nothing to do with Islaam, except the mere ascription.

The Jamaa`ah which is obligatory for us to be with is the Jamaa`ah that adopts the way of the Sahaabah, the Taabi`een, and the Taabi`-Taabi`een (i.e. the first three generations), and they do not have any specific title.

And my advice, which the questioner seeks, is that you keep away from these Jamaa'aat and that you study with the students of knowledge, those who do not ascribe to the Jamaa`at and that you traverse alongside the Muslims. Study the Qur'aan, study the Sunnah, attend the lessons of aqeedah, the lessons of fiqh and the lessons of tafseer, and the lessons of hadeeth. Act upon what knowledge [you have gained]. The Sahaabah, their seeking was for knowledge, they would be in the valleys, would descend and attend the sittings of the Messenger of Allaah (`alayhis salaatu was salaam). They would hear, memorise and then convey it to those behind them (i.e. their families, or those who did not attend). So in the same way, you should learn.

There were no such things as academies, or organised universities, like in this time of ours. Learn from within this masjid, with alternation (i.e. rotating between yourselves in attending and conveying). This is what I advise the one who sought my advice, that he attends these lessons and benefits from them and acts by what he learns, and to be distant from the Jamaa`aat (groups). As for the speech about the Jamaa`aat then it will be prolonged, but we will suffice with this. However, my advice is that you do not affiliate with any Jamaa`ah from amongst the Jamaa`aat, so that they do not corrupt your heart. Because if you affiliate with Jamaa`at ut-Tableegh, you will hate others, if you affiliate with al-Ikhwaan, you will hate others, and so on. And this is not permissible in Islaam. Islaam calls you to mutual love and cooperation. You will not be of sound heart, loving all the Muslims, except when you remain far away from these affiliations and these (forms of) partisanship, and you will remain with the Muslims, from the general Muslims, those who are upon the right way. In this time, the gatherings of the general folk are better than the gatherings of the muthaqqifeen (academics, culturists), the gatherings of the muthaqqifeen do not have anything but comparisons between the Jamaa`aat. So and so Jamaa`ah has such and such, and so and so Jamaa`ah is like this. However, the gatherings of the general Muslims, then they ask you about the deen and so they benefit. When you advise them, they accept your advice. For this reason, it is binding upon you to hold fast to these lessons in this masjid, as long as you are in al-Madinah, and you keep away from these Jamaa`aat, these affiliations and (forms of) partisanship.

And with Allaah is success.

Who is Muhammad Suroor ?

This is the notorious innovator, al-mubtadee' Muhammad Suroor Zainul-Aabideen. In brief, he is from the major heads of the modern-day khawaarij. His hatred for the scholars is well-known. Likewise well-known for his declaration that the all the rulers of every muslim land are apostates. He is currently being protected by the British authorities and is under political asylum.

He is the 'ideology' behind the cameleon-like organisation based in London called 'Al-Muntadah Al-Islaamee'. He also is the head of the deviated, khaarjee publication called 'As-Sunnah'. A magazine full of the ideas of the innovators and marxist-affected political activists. This magazine is published by another organization headed by him called 'Dar Al-Arqam' in Birmingham.

The term 'Surooree' is given to anyone who adopts the idealogy of this evil innovator.

Muhammad Suroor stated in the early nineties that the Scholars and by direct implication Ibn Baaz and Ibn al-Uthaimeen were slaves of the CIA and the Jews.

This Muhammad Suroor is truly a foul individual with foul ideas. He was raised upon the ideas of Syed Qutb and Mawdoodee. He stated that the books of Aqeedah of the Salaf are 'dry' and useless for our times. Al-Mujaddid Ibn Baaz, rahimahullah, said that this statement would only emanate from an apostate.


spubs.com
from salafitalk.net via westlondondawah archive #361

Why do some people become ugly?

Translation by Hisham Assing

Shaykh Al-Islaam Ibn Taymiyyah (d.728H)

"The person who is righteous and honest, his honesty is manifest from the radiance in his face, and his honesty can be known from the glow that is on his face, likewise a sinful liar. The older a person gets, the more this sign becomes apparent. Thus a person as a child would have a bright face, however if he becomes a sinful person, adamant on committing sins, at the older stages in his life, an ugly face would manifest that which he used to internalize, and the opposite is true. It has been narrated that ibn Abbaas (radiAllaahu anhu) said, "Indeed righteousness illuminates the heart, radiates the face, strengthens the body, increases provision, and produces a love in the hearts of the creation for that person. Whereas sinfulness darkens the heart, greys the face, weakens the body, and produces hatred in the hearts of the creation for that person."

It is possible that a person may not intentionally lie; he may even be a person who makes great effort in ibaadah (worship) and has zuhd (abstains from pleasures of this life that are lawful). However he has false, incorrect aqeedah (creed) regarding either Allah, or His deen, or His messenger or His righteous servants. And what is on the inside affects what is on the outside. Thus this false, incorrect aqeedah that he thought was true and correct reflects on his face, and his face would be dark in accordance with the level of falsehood he possesses. As it has been narrated that Uthmaan ibn Affaan radiallahu anhu said, "No one ever hides evil within themselves except that Allaah makes it manifest from his facial outlook and the statements his tongues utters." Hence some of the salaf used to say, "If a person of innovation were to dye his beard every day, the dye of innovation would remain on his face." On the day of judgment this would be very clear as Allaah says,

"And on the Day of Resurrection you will see those who lied against Allâh their faces will be black. Is there not in Hell an abode for the arrogant ones?" (Surah Az-Zumar: 60)

He ta’ala also said, "On the Day when some faces will become white and some faces will become black; as for those whose faces will become dark (to them will be said): "Did you reject Faith after accepting it? Then taste the torment for rejecting Faith."

Ibn Abbaas (radiallaahu anhu) and others have said regarding this verse, "The bright face will be ahlus-sunnah, and dark faces will be the people of bidah (innovation) and division."

Source: Al-Jawaab as-Saheeh. Vol.4, pg 306-307 VIA WEST LONDON DAW'AH ARCHIVE #343

ORIGINALLY POSTED ON TROID

Friday, August 19, 2011

The Baatil Manhaj of Abul-Hasan (al-Maribee)

Question: Is it correct that we do not take the jarh of anyone up until we go and see (what necessitates this jarh) and observe it?

Shaikh Rabee' bin Haadee al-Madkhalee:

This is the baatil manhaj of Abul-Hasan (al-Maribee).

He means to abolish the judgements of the scholars and their verdicts and their criticisms of the people of falsehood by way of this sophistry, and by way of this Communist manhaj, this manhaj is derived from Communism, because the Communist does not believe in Allaah until he sees him or hears him (directly)... so this speech is baatil.

Allaah the Most High says,

"O you who believe if a faasiq comes to you with news then verify it".

So when the one who comes is a faasiq, then his speech is not accepted, but it is verified, because it could be true. And when the one who brings the news is upright and reliable, a precise memoriser, then it is obligatory to accept his news.

Even if he was narrating about Allaah and His Messenger, let alone about the people, because Allaah has not warned us - may Allaah bless you - except from accepting the news from the fussaaq... [section omitted here as transmission paused temporarily]... in baatil.

For it was laid down (i.e. this rule) in order to defend Sayyid Qutb and his likes.

And for this reason you will see that many years passed him by and he remained in falsehood and sophistry, while the truth was walking right in front of his two eyes, as apparent as the sun, however, he recourses to philoshopy, sophistry and deceptions so that his ramz (i.e. his being the centre of people's attention) is not made to fall in the eyes of the people.

Because they have rumooz (i.e. symbolic figureheads), just like the way of the Baatiniyyah, they have rumooz. The rumooz of the harakah (movement)...

So they make tashweesh (confusion) about al-jarh wat-ta'deel and about its principle... and all of this is from the corrupt, vile principles which are carried by the people of falsehood and they wage a war against Ahl us-Sunnah by them, and they confuse the ignorant ones amongst the people by them.

[The Shaikh was asked about the subject of al-jarh wat-ta'deel and the issue of the jarh mufassar being given preference over the ta'deel, tonight the 8th January 2003 at 9pm Kuwaitee time, corresponding to 5th of Dhil-Qa'dah 1423H, over Paltalk, and it is recorded.]

reference source: salafipublications mailing list via West London Dawah archive

The excellence of asking for Allah's blessings upon the Prophet (sallallaahu alaihi wasallam)


The prophet (sallallaahu alaihi wasallam) said:

1) Whoever calls for Allah's blessings upon me once will be blessed for it by Allah ten times
(muslim 1/228)

2) Do not make my grave a place of ritual observances but call for Allah's blessings upon me for your blessings reach me wherever you are (Abu Dawud 2/218, Ahmad 2/367)

3) The miser is the one in whose presence I am mentioned yet does not call for Allah's blessings upon me
(Tirmidhi 3/177)

4) The angels who roam the earth convey to me the greetings of my ummah (nation)
(An-Nasai, Al-Hakim 2/421)

5) No one asks for Allah's blessings upon me but Allah returns my soul so that I may return his greetings (Abu Dawud 2041)

Exchanging greetings of Salaam

The prophet (sallallaahu alaihi wasallam) said:

1) you shall not enter paradise until you believe and you have not believed until you love one another. Shall I tell you of something you can do to love one another ? Give one another frequent greetings of Salaam. (muslim 1/74)

2) Abdullah bin Umar (radiallaahu anhu) said: A man asked the prophet (sallallaahu alaihi wasallam) what is the best act of a muslim ? He (sallallaahu alaihi wasallam) to feed others and to give greetings of Salaam to those whom you know and to those whom you do not know.(muslim 1/65)

compiled by Shahid Bhatti

Reference source :
westlondondawah archive message #243

Ikhwaan al-Muslimoon is like a Supermarket: Within it you find every brand of aqeeda

Question: Concerning the Ikhwaan Al-Muslimoon, do the Islamic sects such as the Raafidah, the Sufis and the Mu’atazliah enter into their organizations or is it just pure Sunnees?

Answer: They themselves admit this. And some of those who went out on excursions with them acknowledge this about them.

Even Muhammad Suroor, who spent ten years with them criticized them because of this, saying:

“It is a Jamaa’ah (group) in which the Salafee, the Sufi, the Mu’atazilee and so on and so forth are gathered together.

This is a Jamaa’ah for which there is no hope that it will prosper.” Or he said some words similar to this. No doubt this is something well known about them.

Their seniors even admit this.

And the reason for this is because they say that all of these individuals (of the groups mentioned above) are Muslims. So they gather together these groups, which differ in their views on Creed and their ascriptions.

What is the intent behind this?

The intent behind doing this, according to the Ikhwaanees, is to increase their numbers when voicing themselves in the Parliament, which is built upon the majority (vote), i.e. the largest number of voices (in support), whether it is for the groups or for the individuals.

Verily to Allaah do we belong and to Him we will return.

Shaikh Ahmad bin Yahyaa An-Najmee, major scholar from Saudi Arabia (rahimhullah)
[Al-Fataawaa Al-Jaliyyah: pg. 14-15] via westlondondawah archive message #231

Shaykh Muhammad al- Madkhali | Recitation

Thursday, August 18, 2011

Leaving the Masjid after the Adhaan is Called

From the etiquette of attending the Masaajid is that that one should not leave the Masjid after the adhaan is called except due to a valid excuse. The reason for this is that leaving the Masjid is to leave off that which the adhaan itself calls to (which is requesting the men to attend the Masjid to fulfill the congregational prayer) - so leaving the Masjid after the adhaan becomes a reason for busying oneself away from praying or praying late.

Abu Hurairah (radhi Allaahu 'anhu) stated that the Prophet (salallaahu 'alaihi wassallam) said: "When the adhaan is called for the prayer, the shaitaan takes to his heels and flees and passes wind so that he he may not hear the adhaan..." (Bukhaaree, 583. Muslim, 389).


Ibn Battaal (rahimahullaah): "It resembles the rebuke of exiting of a person from the Masjid after the mu'adhin has made the adhaan [taken] from this meaning, so as not to resemble the Shaytaan who flees upon hearing the adhaan - and Allaah knows best." (Sharh Ibn Battaal 'alal-Bukhaaree, 2/235. Fathul-Baaree 2/87)


Abu Sha'thaa stated: We were sitting in the Masjid with Abu Hurairah (radhi Allaahu 'anhu) so the Mu'adhin called the adhaan - a man then stood up and began to walk out from the Masjid. So Abu Hurairah followed him with his eyes until he exited the Masjid. So Abu Hurairah said: "As for this one, then he has disobeyed Abul-Qaasim (salallaahu 'alaihi wassallam)." (Muslim, 389. See I'laam al-Muwaqqi'een, 3/160)


And this is marfoo' (i.e. raised and ascribed to the Messenger) in its ruling, and is therefore used as a proof. This is because the ruling upon an issue being obedience or disobedience is not established except by a revealed text from the Legislator (Allaah). And a Sahaabee does not make an affair binding except that he has knowledge of it. It is reported from Abu Hurairah (radhi Allaah 'anhu) that he said: Allaah's Messenger (salallaahu 'alaihi wassallam): "There is not a person who hears the call to prayer in this Masjid of mine, then he leaves from it, except due to a need, and then does not return to it except he be a Munaafiq." (Tabaraanee in al-Awsat 4/501,502. Authenticated by al-Albaanee in Saheeh at-Targheeb, 1/179)


At-Tirmidhee (radhi Allaahu 'anhu) stated after mentioning the hadeeth of Abu Hurayrah above: "And the People of Knowledge from amongst the Sahaabah (radhi Allaahu 'anhum) and those who followed them acted upon this - not one of them would leave the Masjid after the adhaan except due to a valid excuse [such as] if he is not in a state of wudhoo or a necessary affair." (Jaami' at-Tirmidhee, 1/398).


As for the one who leaves the Masjid due to a valid excuse such as for the purpose of performing wudhoo, then there is evidence to show that. The following hadeeth of Abu Hurairah (radhi Allaahu 'anhu) indicates this: "The Prophet (salallaahu 'alaihi wassallam) came out and the iqaamah was pronounced and the rows straightened. The Prophet (salallaahu 'alaihi wassallam) stood in his prayer place and we waited for the Prophet (salallaahu 'alaihi wassallam) to begin with the takbeer. He turned away [leaving] and said "Remain in you places". We kept on standing till the Prophet (salallaahu 'alaihi wassallam) returned and the water was trickling from his head as he had taken a bath [of Janaabah]." (Bukhaaree, 639. Muslim, 605).


So likewise in this manner it is allowed for the Imaam or the Mu'adhin to leave and go to another Masjid to attend a class (dars) or similar to that because this is a legislated reason which enters into the generality of texts that allow exceptions.

It is reported from 'Uthmaan bin 'Affaan (radhi Allaahu 'anhu) that he said that Allaah's Messenger (salallaahu 'alaihi wassallam) said:

"Whoever witnesses the adhaan in the Masjid and then leaves, not leaving leaving due to any need, and he does not intend to return, then he is a hypocrite." (Reported by Ibn Maajah. It is stated in az-Zawaa'id, 1/259: "It contains [in the isnaad] Ibn Abee Farwah and he is da'eef and likewise Abdul-Jabbaar bin 'Umar..." Al-Albaanee authenticated it in Saheeh at-Targheeb, 1/179. And he declared it da'eef in Da'eef al-Jaami', 5/156)


Sa'eed bin al-Musayyib stated that the Prophet (salallaahu 'alaihi wassallam) said: "No one exits the Masjid after the call to prayer (i.e. the adhaan) except for a hypocrite, unless it be one who leaves for a need and he intends to return [to the Masjid]." (Reported by Abu Dawood in al-Maraaseel, p. 131. And Abdur-Razzaaq, 1/508, from Sa'eed with this meaning. Al-Albaanee authenticated it in Saheeh at-Targheeb, 1/179, see as-Saheehah, 2518)


Shaikh al-Albaanee (rahimahullaah) said: "This action is the action of a munaafiq, since this is not the state of the believer in truth - so the nifaaq (hypocrisy) here is nifaaq in action, and not in belief and Allaah knows best." (Saheeh at-Targheeb)


Some of the Mu'adhins when they call the adhaan they leave the Masjid and go to their homes or attend to other business, even if he intends to return back - however it is better especially in his case not to leave the Masjid, because it is feared that his leaving is not due to any valid need, rather it is something from habit or due to boredom of sitting in the Masjid until the iqaamah - especially if the time periods between the adhaan and the iqaamah are lengthy as is the vase with most Masaajid. Further the Mu'adhin is more worthy of being an example than others because he calls people to attend the Prayer and to attend early - then it is not correct that he leaves and does not return himself except just before the iqaamah. So it is necessary to pay attention to this and for him to take note.

Abu Khadeejah Abdul-Waahid, Birmingham, UK.

[Benefits taken from: Ahkaam Hudhoor il-Masaajid, with additions]



http://www.salafitalk.com/threads/254-Leaving-the-Masjid-after-the-Adhaan-is-Called

The Best of People

Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)

Taken from Madaarij as-Saalikeen

Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison

Edited by Editorial Staff at tazkiyah.org (now known as http://masjiduthaymeen.org and more recently http://www.icosd.org/)

Indeed the best type of worship the deed which is performed for the pleasure of the Lord in every time with what that particular time requires and its intent. So the best type of worship at the time of Jihaad: Jihaad even if it leads to leaving off a specific portion of the voluntary good deeds.

At the time of the presence of a guest, for example: (The best type of worship is) Fulfilling his right and preoccupying oneself with this over the preferable, yet non-obligatory good deeds. Likewise, is the fulfillment (of rights of the) wife and family.

The best (worship) at the time of the early morning is occupying oneself with prayer, the Qur'aan, Du'aa, dhikr, and seeking forgiveness.

The best (worship) at the time of a student seeking guidance and the learning of an ignorant person: Accepting what he learns and occupying oneself with it.

The best (worship) at the times of the Adhaan is leaving off of whatever is specific to this time and preoccupying oneself with answering the call of the Mu'adhin.

The best (worship) at the times of the five prayers: Striving to perfectly fulfill them the most perfect manner, making the initiative to perform them in the beginning of the time, and going out to the congregation - and if it were far, then that is even better.

The best (worship) at the times of necessity of the person in need needing help from someone in position, or physical, or financial help: Occupying oneself with helping him, relieving his grief, and giving precedence to that over your specific activities and your personal time.

The best (worship) at the time of reading the Qur'aan: Combining the heart and determination upon reflection upon it and understanding it until it is as if Allaah is addressing you personally with it. So you focus your heart upon understanding it and reflecting upon it, and you bring your determination upon carrying out its commands even more so than one would do if a book came to him from a king or other authority.

The best (worship) at the time of standing at Mount. Arafah: Striving for humbleness, Du'aa, Dhikr - without fasting.

The best (worship) during the ten days of Dhul-Hijjah: Increasing in worship, especially saying Takbeer ("Allaah Akbar"), Tahleel ("Laa Ilaaha Illa Allaah"), and Tahmeed ("al-Hamdulillaah"). For this is better than even the non-obligated Jihaad.

The best (worship) during the last ten nights of Ramadhaan: Staying in the masjid, seclusion, and I'tikaaf without mixing with the people and being preoccupied with them. This is even better than (mixing with them for) their learning of some knowledge or reading of the Qur'aan as is the opinion of many scholars.

The best (worship) at the time of sickness of your brother Muslim or his death: Visiting him or attending his funeral and burying him and giving that precedence over your personal time or your (time on) Friday.

The best (worship) at the time when calamities strike and when the people harm you: Maintaining the obligated patience while still accompanying them rather than running away from them. For indeed, the believer that mixes with the people and is patient with their harm is better than the one who does not mix with them and they do not harm him.

The best (worship) is to accompany them in good, for it is better than being isolated from them (without cooperating in it). Yet, remaining isolated from them regarding evil is better than accompanying them (while cooperating) in it. However, if he knows that by his mixing with him, he is able to remove it (the evil) or decrease it, then his mixing with them is better than his isolation from them.

So the best (worship) at every time and circumstance: Giving precedence to pleasing Allaah at that particular time and situation and occupying oneself with what that time obligates and requires and what it is intended for.

These are the people of absolute worship. They are the best of those who worship Allaah 'Azza Wa Jall.

Is it obligatory to pray towards a sutrah?

Question: Many of the brothers are very strict in the matter of the Sutrah, so much so that a person will wait until a Sutrah becomes available (before praying) if he is in a Masjid and he doesn't find an empty pillar (i.e. a pillar that doesn't already have someone prayig toward it).

Also, he will rebuke those who do not pray towards a Surtah.

Some other people are lax in this matter (of praying toward a Sutrah).

So what is the truth in this?

And does the line (drawn on the ground) take the place of the Sutrah when one is not available, and is there anything reported that proves this?

Answer: Praying towards a Sutrah is a stressed Sunnah (Sunnah Mu'akkadah) and it is NOT OBLIGATORY (laysat waajibah).

So if a person does not find anything erected (to use as a Sutrah) then the line (on the ground) suffices him. And the proof concerning what we have mentioned is his (the Prophet's), sallallaahu 'alayhi wa sallam, statement,

"When one of you prays, let him pray toward a Sutrah and let him draw near to it."

Reported by Aboo Dawud with an authentic (Saheeh) chain of narration.

And his, sallallaahu 'alayhi wa sallam, statement,

"The Muslim man's prayer is cut off, if there is not in front of him something like the end of a saddle, by: the woman, the donkey and the black dog."

Reported by Muslim in his Saheeh.

There is also the statement of the Prophet, sallallaahu 'alayhi wa sallam,

"When one of you prays, then let him place something in front of his face (i.e. like a wall or pillar), and if he does not find anything, then let him erect a stick, and if he does not find one, then let him draw a line (on the ground), then whoever passes in front of him will not harm him."

Reported by Al-Imaam Ahmad and Ibn Maajah with a good (Hasan) chain of narration.

This is what was said by Al-Haafidh Ibn Hajar, rahimahullaah, in Bulooghul-Maraam.

And it has been confirmed from him, sallallaahu 'alayhi wa sallam, that he sometimes prayed towards other than a sutrah (i.e. without one), and this proves that it is not obligatory (Waajibah).

And excluded from this (prayer towards a Sutrah) is the prayer in Al-Masjid ul-Haraam, for verily the person who prays (in Al-Masjid ul-Haraam in Makkah) does not need a Sutrah in it.

This is due to what is confirmed from Ibn Az-Zubayr (radhiyallaahu 'anhumaa) that he used to pray in Al-Masjid ul-Haraam towards other than a Sutrah (i.e. without one) and the people making Tawaaf would be in front of him (i.e. passing in front of him).

It has also been reported from the Prophet (sallallaahu 'alayhi wa sallam) that which proves this, but it's chain of narration is weak.

And because Al-Masjid ul-Haraam is usually expected to be crowded and there is a lack of ability to safe from people passing in front of the one who is praying, then this legislation is dropped in this case due to what has preceded.

Also, Al-Masjid un-Nabawee is included in this ruling during the time when there is crowding, and likewise other places of crowding.

This is acting according to the statement of Allaah, 'Azza wa Jall,

"So fear Allaah as much as you are able." [At-Taghaabun:16]

And the Prophet's (sallallaahu 'alayhi wa sallam) statement,

"If I have commanded you with something, then do it as much as you are able."

It's authenticity is agree upon.

And Allaah is the Giver of success.

Ash-Shaikh 'Abdul-'Azeez bin 'Abdullaah bin Baaz
Source: Fataawaa Muhimmah Tata'allaqu bis-Salaah, pp. 36-38, no. 24.
via Assalafi.com and westlondondawah mailing lists


A Defect in Manhaj Always Follows a Defect in Aqeedah

Question: Is there a difference between `Aqeedah and Manhaj?


Shaykh `Ubayd al-Jaabiree (hafidhahullaah):

`Aqeedah is that which obligatory for a man to believe concerning Allaah the Mighty and Majestic, and that which has come from Him and concerning His Messengers and whatever His Messengers came with. And the pillar and summary of this is the six pillars of Imaan which are Imaan in Allaah, His Angels, His Books, His Messengers, the Last Day and Imaan in al-Qadar, its good and its bad.

Then whatever follows thereafter from that which is obligatory for a Muslim to believe, and that it is true and correct. Such as the affairs of the unseen like the emergence of fitan (tribulations) as was informed by the Prophet (sallAllaahu `alayhi wa Sallam), and the news concerning those who have passed of the Prophets and Messengers, regardless of whether that is in the Book or the Sunnah.

Also the situations in the Barzakh, and the punishement and bliss of the grave, and what will take place on the major Judgement day, such as the placing of the Hawd, the Bridge, the Scales and what is besides that.

As for Manhaj, then it is a corroboration, establishment of the Usool of the Deen and Furoo' (foundations and branches), the Manhaj is the path by which a person corroborates the foundations and branches of the deen.

So if this path is in agreement with the Book and the Sunnah and the way of the Salaf us-Saalih, then this is a true manhaj. And if it is in opposition to that then it is a corrupt manhaj.

And Islaam is brought together (composed) of these two, (a) the soundness, correctness in `aqeedah, and (b) the soundness and safety in manhaj. Therefore, one of them cannot be separated from the other.

The person whose manhaj is corrupt, have trust that this follows on from the corruption in his `aqeedah. When the `aqeedah is upright, in the correct way, then the manhaj will also be upright.

For the manhaj of the Khawaarij became corrupt because of the corruption in their `aqeedah.

They held the belief of the lawfulness of the blood of those who commit major sins, and thus they permitted fighting and killing them and revolting against the sinful disobedient rulers.

They made lawful the taking of blood and wealth.

It is for this reason that it was said "They are disbelievers" by whoever said it from the people of knowledge (i.e. because of Istihlaal of what Allaah made haraam)."

Source: from the tape, "Questions and Answers on the Ways of al-Ikhwaan", was played on Paltalk recently and also transcribed on Sahab.Net.

Via Abu Iyaad's post on salafitalk.net/westlondondawah mailing list

Shaykh Uthaymeen's advice on how to Benefit from Books

a Summary...

In his book ‘kitaab ul-ilm’ the shaikh, rahimullaah, mentioned 3 points on how to utilise books. Here are the titles for each point, which can be referred to for details [pages 87-89].

1-knowing its content

2-knowing its terminology

3-knowing its style and mode of expression

then he mentions that the study of books may consist of either two points [89-90],

1-to read carefully with reflection and trying to understand or

2-to find a certain piece of information [by going through the book quickly to see what it contains]

then he mentions [89] how important it is for the student of knowledge to collect books starting with the most important ones in relation to their subject.

taken from Amr Basheer's post on salafitalk.net via west london dawah mailing list

Manhaj Determines Entry Into Paradise or Hellfire

Shaikh Salih al-Fawzaan was asked: “Is [entry into] Paradise and Hellfire dependent upon the correctness of one’s Manhaj (methodology)?”

His reply: “Yes. When a person’s manhaj is correct he will be in Paradise.

So if he is upon the manhaj of the Messenger (sallallaahu alaihi wasallam) and the manhaj of the Salaf us-Saalih, he will become one of the inhabitants of Paradise by Allaah’s permission.

And when he travels upon the manhaj of the misguided strayers, he is threatened with the Hellfire.”

(Al-Ajwibah al-Mufidah p.77)

URL Reference:
salafitalk.net
via westlondondawah mailing list

Wednesday, August 17, 2011

Chronological usage of the term Salaf

Question Posed to Shaykh Saalih al Fawzan: Is Salafiyah a Hizb?

Afwaan to our viewers...

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