Monday, April 30, 2012
Shadeed Muhammad Differed In Aqeedah NOT The Sahaabah!!!
For more on the misguidance of Shadeed Muhammad
http://salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=11794
Sunday, April 29, 2012
Saturday, April 28, 2012
Abu Khadeejah Sinks the Ship of the Troid Overthrow Activists (Darul Arqam), Killing them Softly with Gentle Words of Reason,Calling them to Return to the Truth
The saga of the attempted overthrow of Masjid al Furqaan (aka the Troid Da'wah Centre) by some who sought to attain leadership positions and banish some of our noble brothers from the organization has now left the ball in the court of those who were involved in the attempted grab for power.
It is upon those involved to publicly return to the truth, make tauba and sign a bayaan freeing themselves from the evil of what had taken place.
Our noble brother Abu Khadeejah Abdul Wahid was asked concerning the events that took place and responded with some beautiful advice concerning how Ahlus Sunnah should deal with each other. Audio clip below...
It is upon those involved to publicly return to the truth, make tauba and sign a bayaan freeing themselves from the evil of what had taken place.
Our noble brother Abu Khadeejah Abdul Wahid was asked concerning the events that took place and responded with some beautiful advice concerning how Ahlus Sunnah should deal with each other. Audio clip below...
For Further reading concerning what had taken place you may refer to the following links
Tuesday, April 24, 2012
Wednesday, April 18, 2012
Sunday, April 15, 2012
Abul-Hasan al-Ash'aree (died 324) meets Imaam al-Barbahaaree (died 329)
Imaam adh-Dhahabee (died 748H) mentions in Siyar A'laam an-Nubalaa', Vol. 15, page 90:
It is said: When al-Ash'aree (rahimahullaah) entered Baghdaad, he came to Abu Muhammad al-Barbahaaree (rahimahullaah), and said: "I have refuted al-Jubbaa'ee, I have refuted the Majoos, I have refuted the Christians."
So Abu Muhammad [al-Barbahaaree] replied: "I know not what you are talking about! We do not know except what has been stated by Imaam Ahmad [bin Hanbal]."
So al-Ash'aree left and authored the work, Al-Ibaanah - and it was not accepted from him.
The book that he authored was al-Ibaanah 'an Usoolid-Diyaanah. It is said that it was his final authorship.
I heard Shaikh Muhammad al-Anjaree and Shaikh Falaah Ismaa'eel explaining the reasons as to why Imaam al-Barbahaaree (rahimahullaah) behaved towards Abul-Hasan al-Ash'aree in this manner, even though by that time he had repented from the paths of the Mu'tazilah and had refuted their heads.
The Shaikhs stated that the students of Imaam Ahmad (rahimahullaah) were stern towards the people of bid'ah - and likewise towards al-Ash'aree due to the fact that they knew he was previously from the most prominent scholars of the Mu'tazilah, causing harm to Ahlus-Sunnah. So when a person repents, he is thanked for his repentance and it is hoped that Allaah accepts it, BUT he is not raised immediately to a high rank amongst the people until and unless it is established that his tawbah was true and correct - and this takes time. A caller to bid'ah who repents is to be watched and monitored in order to establish that he remains steadfast upon the Sunnah. The scholars also state that since al-Ash'aree spent many years upon the 'aqeedah of the Mu'tazilah, even when he repented, some of the doctrines of Ibn Kullaab (i.e. the Kullaabiyyah) remained with him, and some of that was still evident in his later writings.
What is known is that regardless of what took place between the two in this meeting, Abul-Hasan nevertheless remained steadfast upon his tawbah and retraction from his errors, continually refuting the madhdhab of the Mu'tazilah and its Scholars. He authored books in clarification and refutation of the Jahmiyyah and the Mu'tazilah.
This, my brothers and sisters, is the sincerity of the one who remains steadfast and patient, clarifying the errors that he was previously upon, seeking in that nothing but the Face of Allaah - so may Allaah have mercy upon Imaam Abul-Hasan al-Ash'aree - and we ask Allaah, the Most High, to keep us steadfast like the steadfastness of al-Imaam al-Barbahaaree (rahimahullaah)!
Compare this to the way of many of the people of bid'ah and hizbiyyah today, who refuse to make tawbah, retract, correct and make clear their abandonment of innovations and hizbiyyah out of fear that they may "lose face" in front of the people, or that they may lose status or wealth! They remain obstinate upon their misguidance, sometimes even claiming (falsely): "I want to make tawbah but they will not accept me!" This type of speech shows that the desire of this person is not to please Allaah, but to make a show in front of the masses! May Allaah protect us from the evil of our own souls.
Then compare that to the case of al-Ash'aree (rahimahullaah), who made clear his tawbah, then wrote his clarification and refuted what he was upon previously and made all of that public - seeking in that nothing but the Face of Allaah, and Allaah knows best. People who know they have done wrong and have been upon hizbiyyah and bid'ah should repent. And they need not fear except their Lord, the Most High, and the Day of Resurrection when they will questioned about their misdeeds and their misguided ways! Look at the example of Abul-Hasan al-Ash'aree:
Imaam adh-Dhahabee stated (vol.15/ p.89):
It reached us that Abul-Hasan [al-Ash'aree] repented and ascended the minbar in Basrah and said: "I used to say: the Qur'aan is created, and that Allaah will not be seen with the eyes, that evil is from my actions [alone] and not from Qadr - verily I am repentant, firmly believing in the refutation upon the Mu'tazilah"
Look, my brothers and sisters, how Allaah, the Mighty and Majestic, raised this Imaam in rank due to his retraction, that over a thousand years after his death, the people of Sunnah make mention of this Scholar with good, seeking the Mercy of Allaah for him! And look at the example of the one who was obstinate and haughty and refused to repent and return to the truth: Bishr al-Mareesee the Mu'tazilee. Look how Allaah, the Most High, debased him and over one thousand years later, Ahlus-Sunnah speak ill of him and lower his station, so-much-so that Ahlus-Sunnah see loving him as a clear sign of one's deviation. Read about Bishr and his humiliation HERE.
Abu Khadeejah Abdul-Waahid
http://www.salafitalk.com/entries/10-Abul-Hasan-al-Ash-aree-%28died-324%29-meets-Imaam-al-Barbahaaree-%28died-329%29
It is said: When al-Ash'aree (rahimahullaah) entered Baghdaad, he came to Abu Muhammad al-Barbahaaree (rahimahullaah), and said: "I have refuted al-Jubbaa'ee, I have refuted the Majoos, I have refuted the Christians."
So Abu Muhammad [al-Barbahaaree] replied: "I know not what you are talking about! We do not know except what has been stated by Imaam Ahmad [bin Hanbal]."
So al-Ash'aree left and authored the work, Al-Ibaanah - and it was not accepted from him.
The book that he authored was al-Ibaanah 'an Usoolid-Diyaanah. It is said that it was his final authorship.
I heard Shaikh Muhammad al-Anjaree and Shaikh Falaah Ismaa'eel explaining the reasons as to why Imaam al-Barbahaaree (rahimahullaah) behaved towards Abul-Hasan al-Ash'aree in this manner, even though by that time he had repented from the paths of the Mu'tazilah and had refuted their heads.
The Shaikhs stated that the students of Imaam Ahmad (rahimahullaah) were stern towards the people of bid'ah - and likewise towards al-Ash'aree due to the fact that they knew he was previously from the most prominent scholars of the Mu'tazilah, causing harm to Ahlus-Sunnah. So when a person repents, he is thanked for his repentance and it is hoped that Allaah accepts it, BUT he is not raised immediately to a high rank amongst the people until and unless it is established that his tawbah was true and correct - and this takes time. A caller to bid'ah who repents is to be watched and monitored in order to establish that he remains steadfast upon the Sunnah. The scholars also state that since al-Ash'aree spent many years upon the 'aqeedah of the Mu'tazilah, even when he repented, some of the doctrines of Ibn Kullaab (i.e. the Kullaabiyyah) remained with him, and some of that was still evident in his later writings.
What is known is that regardless of what took place between the two in this meeting, Abul-Hasan nevertheless remained steadfast upon his tawbah and retraction from his errors, continually refuting the madhdhab of the Mu'tazilah and its Scholars. He authored books in clarification and refutation of the Jahmiyyah and the Mu'tazilah.
This, my brothers and sisters, is the sincerity of the one who remains steadfast and patient, clarifying the errors that he was previously upon, seeking in that nothing but the Face of Allaah - so may Allaah have mercy upon Imaam Abul-Hasan al-Ash'aree - and we ask Allaah, the Most High, to keep us steadfast like the steadfastness of al-Imaam al-Barbahaaree (rahimahullaah)!
Compare this to the way of many of the people of bid'ah and hizbiyyah today, who refuse to make tawbah, retract, correct and make clear their abandonment of innovations and hizbiyyah out of fear that they may "lose face" in front of the people, or that they may lose status or wealth! They remain obstinate upon their misguidance, sometimes even claiming (falsely): "I want to make tawbah but they will not accept me!" This type of speech shows that the desire of this person is not to please Allaah, but to make a show in front of the masses! May Allaah protect us from the evil of our own souls.
Then compare that to the case of al-Ash'aree (rahimahullaah), who made clear his tawbah, then wrote his clarification and refuted what he was upon previously and made all of that public - seeking in that nothing but the Face of Allaah, and Allaah knows best. People who know they have done wrong and have been upon hizbiyyah and bid'ah should repent. And they need not fear except their Lord, the Most High, and the Day of Resurrection when they will questioned about their misdeeds and their misguided ways! Look at the example of Abul-Hasan al-Ash'aree:
Imaam adh-Dhahabee stated (vol.15/ p.89):
It reached us that Abul-Hasan [al-Ash'aree] repented and ascended the minbar in Basrah and said: "I used to say: the Qur'aan is created, and that Allaah will not be seen with the eyes, that evil is from my actions [alone] and not from Qadr - verily I am repentant, firmly believing in the refutation upon the Mu'tazilah"
Look, my brothers and sisters, how Allaah, the Mighty and Majestic, raised this Imaam in rank due to his retraction, that over a thousand years after his death, the people of Sunnah make mention of this Scholar with good, seeking the Mercy of Allaah for him! And look at the example of the one who was obstinate and haughty and refused to repent and return to the truth: Bishr al-Mareesee the Mu'tazilee. Look how Allaah, the Most High, debased him and over one thousand years later, Ahlus-Sunnah speak ill of him and lower his station, so-much-so that Ahlus-Sunnah see loving him as a clear sign of one's deviation. Read about Bishr and his humiliation HERE.
Abu Khadeejah Abdul-Waahid
http://www.salafitalk.com/entries/10-Abul-Hasan-al-Ash-aree-%28died-324%29-meets-Imaam-al-Barbahaaree-%28died-329%29
Saturday, April 14, 2012
A New Way of Differing Taken from the Muslim Brotherhood Organization and the Widening of the Area of Disagreement
A New Way of Differing Taken from the Muslim Brotherhood Organization and the Widening of the Area of Disagreement
[The following is a transcribed answer to a question directed towards the esteemed Sheikh and ‘insightful criticizer’ ‘Abdul-‘Azeez Al-Bura’ee, may Allaah preserve him, at Masjid Al-Fath, in the region of ar-Rabsah, Yemen at Fajr time on the day of Jumu’ah, the fifth day of Rabee’a Al-Awwal 1431, which corresponds to February 19th, 2010]
Questioner:
Some of our brothers, when we say to them we are students of knowledge and the advice and guidance of the scholars to us is to not delve into and enter into this trial and tribulation, they say, “We are not delving into this trial but only clarifying the truth according to its evidences and we differ with the scholars only in what is falsehood.” So what is your advice to us about this, may Allaah bless you with good?
Answer:
This statement is a deceptive covering and a disguise, may Allaah bless you. Because every person who chooses to delve into the tribulation deceives himself with the excuse that his aim is only to clarify and explain matters. Yet he involves himself and contributes to “he said she said” statements and distributing writings, and debating the issue here and there, this is nothing other than delving into the tribulation.
As for the issue of clarifying, then every issue in which there are differences is clarified by those evidences relevant to it. And we have lived through this and have seen differences according to the extent which we have experienced this within our lives among the people of the Sunnah. We call to account someone from among our brothers of Ahlul-Sunnah if we see that he has made an error. Explaining to him individually, saying very easily ‘So and so, leave this matter,” or “So and so, rather, you should do such and such,” and then we keep proceeding forward.
But now we see a different manner of differing, when someone does something in error, you remember this and record it down on paper, putting it within a notebook so that it won’t be forgotten. This is a system of gradually gathering errors which has been adopted from the ‘Muslim Brotherhood’ organization and taken from other groups or parties, as they each have some who follow people’s mistakes, recording in a personal file any mistake he makes so that it is written down. Why? Those in such groups say, because if one day we come to differ and have a conflict with him, we will bring him down quickly with this. Showing that twenty years ago he did such and such, and five years ago he did such and such, and such and such. This way he is kept tied and manageable, although we did not even advise him previously. But if we see any opposition, we can then warn him – ‘We will expose you!’
So the question for us is why? Why would you just bide your time concerning me, such that no one informs me of my error until something else later appears from me which you consider against you? Advise me today instead of later accusing me, and in doing so direct me towards what is correct. Yes, as long as I remain someone who accepts advice, then advise me and direct me towards what is correct, as long as I am not someone who opposes guidance. Strive with me upon goodness. As how is it right that you now close your eyes to many mistakes from me, when before you used to love to speak out and inform me personally –whereas now this has become something disliked by you. As if the Sharee’ah enables or allows you to now remain silent about my mistakes, (who was once your close associate) then it also allows you to remain silent regarding me in this issue in which we dispute over. And if the Sharee’ah does not enable or allow your silence now that I have become one who you have a dispute with over this matter – then why were you publicly silent about me when I was considered your associate? This is an important issue to consider.
Similarly, there is an additional subject here which we have previously drawn attention to in other gatherings, that being the expansion or spread of the boundaries of the dispute. For example, I have a disagreement with you in an issue, the result of which is that you state I am in error in what I assert and I state that rather you are mistaken in what you claim. This is an easy matter. But rather now what is being done – for example – is that I gather in my mind anything and everything that seems to confirm your being wrong, with which I then can attack you with and prove that you are mistaken in the issue of so and so with the evidence being that you are also mistaken in this other different issue, and we have almost forgotten the original issue which we differed about because the dispute has now become ten different issues or matters! This is the meaning of expanding the boundaries of the dispute.
Oh my brother, simply let it remain upon the original issue about which we differed, which each standing upon what is apparent to him is supported as correct, such that everyone acts for himself according to that which will bring him closer to Allaah. But the widening of the boundaries of the dispute and perhaps mentioning many things which it is not suitable to mention at all – comes to mean that there does not remain any area for me and you to stand in agreement and accord upon. Because if we were able to come to some accord regarding the original specific issue of so and so, then how could I still continue to dispute with you and you will still dispute with me?? It is only due to this widening of the realm of our dispute.
Consider the example of those quarrels and disturbances which occur due to tribal disputes over some land next to the masjid. What is in fact proper is that such an issue be referred to the Muslim ruler or a similar authority, with each party declaring and asserting what position he has. But there should not be any shouting, arguing, physical blows, or fighting. Because initially if one person involved is killed, before his death they simply said we want our land, yet now afterwards they say we want blood in revenge. As now they have forgotten the original issue! They afterwards want to start a brawl or scrap between two tribes, with everybody now carrying around his gun. The people associated with the man who was first killed, now lie in wait to ambush his killer or one of the killer’s relations like his cousin. So they may take their weapons and conceal themselves in the markets. As if you wanted this you would go to a market, meaning in a city like Hudaydah for instance, because the market here is arranged such that you cannot enter the market here with a car; then you would go to a shop in Baajil. So you would disguise yourself and go in some other second car and conceal yourself until you were not seen and then you would lie in ambush for them. But when you attack them, intending to kill them the original killer, you also kill one or two or three next to him, and this happens, and then they later increase this by killing one from among you. Such that the land you originally disputed about this is in fact forgotten!
This is an example of widening the area of the dispute. It is in fact the same type of issue; but what we have described is presently done with knowledge-related actions or endevors, and this is a murderous way of behaviour. Can it be proper that we become like such tribes which do not possess any Sharee’ah guidelines, that we abandon the knowledge-based issues to the side, and simply become those who conflict and clash with each other in this place and that place?? Indeed, sufficient for us is Allaah, and He is the Best disposer if affairs. Due to this, may Allaah preserve you, we deal with our affairs according to clear guidelines through referring them to the people of knowledge who are well experienced and wise.
Oh my brothers, the one who proceeds upon these ways of conflict in their methodology in the affairs relating to calling others to the truth and the manners of aqeedah, then perhaps he comes to turn himself away from looking to the scholars and he becomes someone who feels that he is the one to judge the reality of matters in this trial. For this reason, it is upon us to fear Allaah, the Most Glorified and the Most Exalted, as He has said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Yet for some of the people their methodology is, “Turn away from the people of knowledge when you do not know, and then consider yourself like a scholar.” The scholars come to be for him like this (here the sheikh indicates a portion of the smallest finger of his hand) someone seen as like this, and so he says whatever it is that he says.
For these reasons, may Allaah preserve you, know that Allaah, the Most Glorified and the Most Exalted, did not direct us into a maze or labyrinth when He said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Rather, He in fact guided us in relation to our present situation in this present trial. Indeed Allaah is pleased with the people of knowledge in relation to conveying knowledge of His Transcendence – shouldn’t we be pleased with them in their guidance in relation to our other various issues?? This is especially true since we have seen and experienced that the scholars of the Sunnah are not those who proceed according to their desires, they do not operate according to their desires. Rather, they proceed in accordance to the Sharee’ah guidelines and evidences from the Book of Allaah and the Sunnah. And we will stop here, may Allaah bless you. All praise is due to Allaah Lord of all the worlds, praise and salutation be upon Muhammad and his household.
[The following is a transcribed answer to a question directed towards the esteemed Sheikh and ‘insightful criticizer’ ‘Abdul-‘Azeez Al-Bura’ee, may Allaah preserve him, at Masjid Al-Fath, in the region of ar-Rabsah, Yemen at Fajr time on the day of Jumu’ah, the fifth day of Rabee’a Al-Awwal 1431, which corresponds to February 19th, 2010]
Questioner:
Some of our brothers, when we say to them we are students of knowledge and the advice and guidance of the scholars to us is to not delve into and enter into this trial and tribulation, they say, “We are not delving into this trial but only clarifying the truth according to its evidences and we differ with the scholars only in what is falsehood.” So what is your advice to us about this, may Allaah bless you with good?
Answer:
This statement is a deceptive covering and a disguise, may Allaah bless you. Because every person who chooses to delve into the tribulation deceives himself with the excuse that his aim is only to clarify and explain matters. Yet he involves himself and contributes to “he said she said” statements and distributing writings, and debating the issue here and there, this is nothing other than delving into the tribulation.
As for the issue of clarifying, then every issue in which there are differences is clarified by those evidences relevant to it. And we have lived through this and have seen differences according to the extent which we have experienced this within our lives among the people of the Sunnah. We call to account someone from among our brothers of Ahlul-Sunnah if we see that he has made an error. Explaining to him individually, saying very easily ‘So and so, leave this matter,” or “So and so, rather, you should do such and such,” and then we keep proceeding forward.
But now we see a different manner of differing, when someone does something in error, you remember this and record it down on paper, putting it within a notebook so that it won’t be forgotten. This is a system of gradually gathering errors which has been adopted from the ‘Muslim Brotherhood’ organization and taken from other groups or parties, as they each have some who follow people’s mistakes, recording in a personal file any mistake he makes so that it is written down. Why? Those in such groups say, because if one day we come to differ and have a conflict with him, we will bring him down quickly with this. Showing that twenty years ago he did such and such, and five years ago he did such and such, and such and such. This way he is kept tied and manageable, although we did not even advise him previously. But if we see any opposition, we can then warn him – ‘We will expose you!’
So the question for us is why? Why would you just bide your time concerning me, such that no one informs me of my error until something else later appears from me which you consider against you? Advise me today instead of later accusing me, and in doing so direct me towards what is correct. Yes, as long as I remain someone who accepts advice, then advise me and direct me towards what is correct, as long as I am not someone who opposes guidance. Strive with me upon goodness. As how is it right that you now close your eyes to many mistakes from me, when before you used to love to speak out and inform me personally –whereas now this has become something disliked by you. As if the Sharee’ah enables or allows you to now remain silent about my mistakes, (who was once your close associate) then it also allows you to remain silent regarding me in this issue in which we dispute over. And if the Sharee’ah does not enable or allow your silence now that I have become one who you have a dispute with over this matter – then why were you publicly silent about me when I was considered your associate? This is an important issue to consider.
Similarly, there is an additional subject here which we have previously drawn attention to in other gatherings, that being the expansion or spread of the boundaries of the dispute. For example, I have a disagreement with you in an issue, the result of which is that you state I am in error in what I assert and I state that rather you are mistaken in what you claim. This is an easy matter. But rather now what is being done – for example – is that I gather in my mind anything and everything that seems to confirm your being wrong, with which I then can attack you with and prove that you are mistaken in the issue of so and so with the evidence being that you are also mistaken in this other different issue, and we have almost forgotten the original issue which we differed about because the dispute has now become ten different issues or matters! This is the meaning of expanding the boundaries of the dispute.
Oh my brother, simply let it remain upon the original issue about which we differed, which each standing upon what is apparent to him is supported as correct, such that everyone acts for himself according to that which will bring him closer to Allaah. But the widening of the boundaries of the dispute and perhaps mentioning many things which it is not suitable to mention at all – comes to mean that there does not remain any area for me and you to stand in agreement and accord upon. Because if we were able to come to some accord regarding the original specific issue of so and so, then how could I still continue to dispute with you and you will still dispute with me?? It is only due to this widening of the realm of our dispute.
Consider the example of those quarrels and disturbances which occur due to tribal disputes over some land next to the masjid. What is in fact proper is that such an issue be referred to the Muslim ruler or a similar authority, with each party declaring and asserting what position he has. But there should not be any shouting, arguing, physical blows, or fighting. Because initially if one person involved is killed, before his death they simply said we want our land, yet now afterwards they say we want blood in revenge. As now they have forgotten the original issue! They afterwards want to start a brawl or scrap between two tribes, with everybody now carrying around his gun. The people associated with the man who was first killed, now lie in wait to ambush his killer or one of the killer’s relations like his cousin. So they may take their weapons and conceal themselves in the markets. As if you wanted this you would go to a market, meaning in a city like Hudaydah for instance, because the market here is arranged such that you cannot enter the market here with a car; then you would go to a shop in Baajil. So you would disguise yourself and go in some other second car and conceal yourself until you were not seen and then you would lie in ambush for them. But when you attack them, intending to kill them the original killer, you also kill one or two or three next to him, and this happens, and then they later increase this by killing one from among you. Such that the land you originally disputed about this is in fact forgotten!
This is an example of widening the area of the dispute. It is in fact the same type of issue; but what we have described is presently done with knowledge-related actions or endevors, and this is a murderous way of behaviour. Can it be proper that we become like such tribes which do not possess any Sharee’ah guidelines, that we abandon the knowledge-based issues to the side, and simply become those who conflict and clash with each other in this place and that place?? Indeed, sufficient for us is Allaah, and He is the Best disposer if affairs. Due to this, may Allaah preserve you, we deal with our affairs according to clear guidelines through referring them to the people of knowledge who are well experienced and wise.
Oh my brothers, the one who proceeds upon these ways of conflict in their methodology in the affairs relating to calling others to the truth and the manners of aqeedah, then perhaps he comes to turn himself away from looking to the scholars and he becomes someone who feels that he is the one to judge the reality of matters in this trial. For this reason, it is upon us to fear Allaah, the Most Glorified and the Most Exalted, as He has said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Yet for some of the people their methodology is, “Turn away from the people of knowledge when you do not know, and then consider yourself like a scholar.” The scholars come to be for him like this (here the sheikh indicates a portion of the smallest finger of his hand) someone seen as like this, and so he says whatever it is that he says.
For these reasons, may Allaah preserve you, know that Allaah, the Most Glorified and the Most Exalted, did not direct us into a maze or labyrinth when He said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Rather, He in fact guided us in relation to our present situation in this present trial. Indeed Allaah is pleased with the people of knowledge in relation to conveying knowledge of His Transcendence – shouldn’t we be pleased with them in their guidance in relation to our other various issues?? This is especially true since we have seen and experienced that the scholars of the Sunnah are not those who proceed according to their desires, they do not operate according to their desires. Rather, they proceed in accordance to the Sharee’ah guidelines and evidences from the Book of Allaah and the Sunnah. And we will stop here, may Allaah bless you. All praise is due to Allaah Lord of all the worlds, praise and salutation be upon Muhammad and his household.
Source: A Lighthouse of Knowledge From a Guardian of Sunnah, Shaykh Rabee Ibn Haadee Al Madkhalee, Published by Taalib-al-Ilm Educational Resources, Compiled and Translated by: Abu Sukhailah Khalil Ibn-Abelahyi Al-Amreekee (pages 93-96)
Thursday, April 12, 2012
Wednesday, April 11, 2012
Monday, April 9, 2012
Friday, April 6, 2012
A Selected Listing of The Scholars of Shaykh Rabee' Who gave him General Permission To Transmit Sharee'ah Knowledge
A Selected Listing of The Scholars of Shaykh Rabee' Who gave him General Permission To Transmit Sharee'ah Knowledge
1- The guiding scholar, Sheikh Aleemuddeen Ibn Moosa Ibn Nu'maan al-Muhammaddee al-Banqaalee an-Nadeeyaawee as-Salafee al Atharee
2- The guiding Salafee scholar, Sheikh Abdul Ghaffaar ar Rahmaanee (d. 1428 H)
3- The guiding scholar, Sheikh Hamood ibn 'Abdullah ibn Hamood at-Tuwayjaree (d. 1413 H)
4- The hadeeth scholar, the extensive Memorizer, Sheikh Muhammad Ibn 'Abdullah as-Sowmaalee (d. 1420 H)
5- The guiding scholar, Sheikh Badeeudeen ar Raashadee al Husaynee as-Sindee (d. 1416 H)
6- The guiding scholar, Sheikh Ismaa'eel Ibn Muhammad al-'Ansaaree (d. 1417 H)
7- The guiding scholar, the extensive scholar of understanding the texts, al Musnid al Atharee, Sheikh 'Abdullah ibn 'Abdul 'Azeez ibn 'Aqeel al 'Aqeel
8- The significant guiding scholar, scholar of hadeeth and understanding of the texts, al Musnid, Sheikh Ahmad an Najmee al-Atharee (d. 1429 H)
9- The guiding scholar, Sheikh 'Ubaydullah ibn 'Abdus Salaam ar Rahmaani al Mubaarakfooree - May Allaah have mercy upon him - (d. 1414 H) who stated in his written permission for Sheikh Rabee' to transmit hadeeth.
"To Proceed, this wanting servant of Allaah - Abu al-Hasan 'UbaidAllaah ar-Rahmaanee al-Mubaarakfooree the student, who is salafee and atharee in his methodology and path, Mubaarakfooree due to his native land, the son of the guiding scholar Sheikh 'AbduSalaam al Mubaarakfooree, who was the author of the work 'Seerat al Bukhaaree,' says, - Indeed our brother in Islaam, the noble scholar, the possessor of significant merit, Sheikh Rabee' ibn Haadi 'Umair al-Madkhali, from the people of the village of 'al-Jaraadiyyah' within the outskirts of the region of Saamitah in the south of the Kingdom of Saudi Arabia, and who is a teacher in the College of Hadeeth at the Islamic University in Medina Munawwarrah; he has requested from me permission to transmit hadeeth narrations on me, and connect his chain of narration to the chain of the leading scholars of hadeeth from the compilers of the 'Saheeh' collections and others.
He has transmitted to me in writing that he first taught at the institution 'Madrasah as-Salafiyyah' in Saamitah, then at the institute of knowledge in the same city, then later at the Islamic University in Medina Munnawwarah and from which he received his diploma for his Bachelor's degree from in the year 1385 H, and later his diploma for his Masters degree in the year 1396, as well as later taking a doctorate degree from the King 'Abdul 'Azeez University in Jeddah.
He has also related to me, that he heard a significant portion of Saheeh al-Bukhaaree and Saheeh Muslim from Sheikh 'Abdul 'Azeez ibn Baz, may Allaah preserve him, during his lessons in the noble Prophet's masjid, as well as part of Jaami' at-Tirmidhi, and that he was very often close to the guiding scholar Sheikh Muhammad Naasir ud Deen al Albaani, and that he also benefitted from Sheikh Hamaad ibn Muhammad al Ansaaree and other than him from the major scholars of hadeeth. Additionally, he was sent as an emissary of the Islamic University in Medina to the University of Salafiyyah in Bunaris, India to teach after his graduation from the Islamic University in Medina.
Additionally, before he took his Master's and Doctorate degrees, as well as whenever he came to the University of Salafiyyah in Bunaris when he was established there, he would come and sit with me and review knowledge based issues in my home. He also came down, over the course of time, to the region of Mubaarakfoor to have sittings with me in my home.
I found him to be someone who possesses abundant knowledge, and tremendous merit, someone who has a sound and firm understanding and a forthright character, upon the path of the first three righteous generations, may Allaah be pleased with them, in both beliefs and practice, adhering to the Book and the Sunnah while striving to defend and bring victory to both of them, strict and rigorous against the people of innovation in the religion and desires, refuting the people of blind following who glorify their efforts by reciting hadeeth narrations but who, in their readings, distort the meaning of the narrations to conform to the positions and school of thought of the scholar they claim to follow.
Therefore, may Allaah bless him in his knowledge, and bring contentment to the Muslims by extending his life...." to the end of the document of written permission, which was written by the Sheikh on the 19th of Dhul Qi'ddah in the year 1401.
(Text of ijaazah taken from the work 'The Admirable Praise of The Scholars for Shaykh Rabee'")
1- The guiding scholar, Sheikh Aleemuddeen Ibn Moosa Ibn Nu'maan al-Muhammaddee al-Banqaalee an-Nadeeyaawee as-Salafee al Atharee
2- The guiding Salafee scholar, Sheikh Abdul Ghaffaar ar Rahmaanee (d. 1428 H)
3- The guiding scholar, Sheikh Hamood ibn 'Abdullah ibn Hamood at-Tuwayjaree (d. 1413 H)
4- The hadeeth scholar, the extensive Memorizer, Sheikh Muhammad Ibn 'Abdullah as-Sowmaalee (d. 1420 H)
5- The guiding scholar, Sheikh Badeeudeen ar Raashadee al Husaynee as-Sindee (d. 1416 H)
6- The guiding scholar, Sheikh Ismaa'eel Ibn Muhammad al-'Ansaaree (d. 1417 H)
7- The guiding scholar, the extensive scholar of understanding the texts, al Musnid al Atharee, Sheikh 'Abdullah ibn 'Abdul 'Azeez ibn 'Aqeel al 'Aqeel
8- The significant guiding scholar, scholar of hadeeth and understanding of the texts, al Musnid, Sheikh Ahmad an Najmee al-Atharee (d. 1429 H)
9- The guiding scholar, Sheikh 'Ubaydullah ibn 'Abdus Salaam ar Rahmaani al Mubaarakfooree - May Allaah have mercy upon him - (d. 1414 H) who stated in his written permission for Sheikh Rabee' to transmit hadeeth.
"To Proceed, this wanting servant of Allaah - Abu al-Hasan 'UbaidAllaah ar-Rahmaanee al-Mubaarakfooree the student, who is salafee and atharee in his methodology and path, Mubaarakfooree due to his native land, the son of the guiding scholar Sheikh 'AbduSalaam al Mubaarakfooree, who was the author of the work 'Seerat al Bukhaaree,' says, - Indeed our brother in Islaam, the noble scholar, the possessor of significant merit, Sheikh Rabee' ibn Haadi 'Umair al-Madkhali, from the people of the village of 'al-Jaraadiyyah' within the outskirts of the region of Saamitah in the south of the Kingdom of Saudi Arabia, and who is a teacher in the College of Hadeeth at the Islamic University in Medina Munawwarrah; he has requested from me permission to transmit hadeeth narrations on me, and connect his chain of narration to the chain of the leading scholars of hadeeth from the compilers of the 'Saheeh' collections and others.
He has transmitted to me in writing that he first taught at the institution 'Madrasah as-Salafiyyah' in Saamitah, then at the institute of knowledge in the same city, then later at the Islamic University in Medina Munnawwarah and from which he received his diploma for his Bachelor's degree from in the year 1385 H, and later his diploma for his Masters degree in the year 1396, as well as later taking a doctorate degree from the King 'Abdul 'Azeez University in Jeddah.
He has also related to me, that he heard a significant portion of Saheeh al-Bukhaaree and Saheeh Muslim from Sheikh 'Abdul 'Azeez ibn Baz, may Allaah preserve him, during his lessons in the noble Prophet's masjid, as well as part of Jaami' at-Tirmidhi, and that he was very often close to the guiding scholar Sheikh Muhammad Naasir ud Deen al Albaani, and that he also benefitted from Sheikh Hamaad ibn Muhammad al Ansaaree and other than him from the major scholars of hadeeth. Additionally, he was sent as an emissary of the Islamic University in Medina to the University of Salafiyyah in Bunaris, India to teach after his graduation from the Islamic University in Medina.
Additionally, before he took his Master's and Doctorate degrees, as well as whenever he came to the University of Salafiyyah in Bunaris when he was established there, he would come and sit with me and review knowledge based issues in my home. He also came down, over the course of time, to the region of Mubaarakfoor to have sittings with me in my home.
I found him to be someone who possesses abundant knowledge, and tremendous merit, someone who has a sound and firm understanding and a forthright character, upon the path of the first three righteous generations, may Allaah be pleased with them, in both beliefs and practice, adhering to the Book and the Sunnah while striving to defend and bring victory to both of them, strict and rigorous against the people of innovation in the religion and desires, refuting the people of blind following who glorify their efforts by reciting hadeeth narrations but who, in their readings, distort the meaning of the narrations to conform to the positions and school of thought of the scholar they claim to follow.
Therefore, may Allaah bless him in his knowledge, and bring contentment to the Muslims by extending his life...." to the end of the document of written permission, which was written by the Sheikh on the 19th of Dhul Qi'ddah in the year 1401.
(Text of ijaazah taken from the work 'The Admirable Praise of The Scholars for Shaykh Rabee'")
Wednesday, April 4, 2012
Tuesday, April 3, 2012
Monday, April 2, 2012
Sunday, April 1, 2012
Haste Is From Shaytaan
O Youth Of Ahlus Sunnah! Neither Ignore The Advice Of The Rabbaani Scholars Nor Embark Upon That Excitement And Zeal That Leads To Sin And Transgression In Times Of Fitan And Severe Differing
Shaikh Abdullah Bukhaari (hafidha-hullaah) stated:
It is obligatory to attach the Ummah to the Rabbaani Scholars; those who are well known for their goodness, steadfastness, leadership; and sound advice to the Ummah; and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people; because the Ulama are the inheritors of the Prophets, as reported in the narration [1] from the Prophet (sallal-laahu-alayhi-wasallam).
Imaam Ibnul Qayyim (rahimahullaah) in explaining this hadith stated:
This is from the greatest of virtues of the people of knowledge; and because the Prophets are the best of the creation, so their inheritors are the best after them. And when it is the case that every one who is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. And none will take the place of the Messengers in propagating what they have been sent with, except the Ulama. They are the most worthy of their inheritance. [2] End of quote
So may Allaah guide us to correctness and grant us Tawfeeq to truly realize the station of the Ulama. O hasty Youth! Do not transmit statements in the name of enjoining good and forbidding evil in times of Fitan and severe differing, even though the Rabbaani Scholars have already adviced you to withhold your tongue.
Sheikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
It is incumbent upon the one enjoining good and forbidding evil to have knowledge of that which he is enjoining and forbidding. He (rahimahullaah) also said, 'It is incumbent upon the one who enjoins good and forbids evil, that his enjoining of good and forbidding evil is for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others. [3] End of quote
So, we refer the affairs back to the Rabbaani Scholars in times of severe differing. Shaikh Zaid Bin Haadee Al-Madkhalee (hafidha-hullaah) stated:
Returning to the Book and the Sunnah in affairs in which differing occurs is a legislated shareeýah requirement, confirmed by the noble Revelation, and by sound and correct intellect, as Allaah (subhaanah) stated:
'And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination' [4:59]
And it cannot be debated that this is the balance for (attaining) correctness; but it should be (carried out) upon the understanding of the Salaf and upon their sound fundamentals and upright principles; because the well being of this Ummah is found in its former part; and returning to the text of the Book upon the understanding of the (salafus saaleh) is the practice of those Scholars who are firmly grounded in knowledge. End of quote [4]
So we ask Allaah for safety against that dangerous excitement and hastiness that afflicts some of the youth during times of severe differing, which leads them to oppression and evil speech. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
It is not for any of the Mu-allimeen (teachers, or disseminators of knowledge) to transgress against the other, or to cause harm by way of speech or action without due right; because Allaah (subhaanah) stated:
'And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin' [33:58)
He (rahimahullaah) also said:
And if a person commits a crime, then it is not permissible to punish him with other than a legislated shareeýah punishment. And it not for any of the Muta-allimeen (seekers of knowledge) and the Ustaadheen (teachers, disseminators of knowledge) to punish him as he pleases; and it not for anyone one else to co-operate or agree with (this teacher or seeker of knowledge) upon that; such as when he commands the boycotting of an individual without that person committing a sin in opposition to the sharee'ah. [5] End of quote.
So we are not to ignore the advice of the Ulama in times of Fitan and severe differing; because this only leads to sins, transgression and speaking about the Religion of Allaah without knowledge. O youth! Withhold your tongue, and stick to the advice of the Rabbaani Ulama, such as the likes of Shaikh Rabee and his brothers amongst the Ulama of Ahlus Sunnah, and you will find yourself upon clear sightedness and safety in times of Fitan Inshaa-Allaah.
'O Allaah, Lord of Jibraa'eel, Meekaaýeel and Israaýfeel, Creator of the heavens and the earth, Knower of the seen and the unseen. You judge among your slaves concerning in that which they have differed. Guide me rightly to that which has been differed upon of the truth by your leave, You guide whomever You will to a straight path.'[6]
----------------------------------------------------------------------------------------------------------------------------------------
References
1: Hadith narrated by Abu Dawud (rahimahullaa) 4/3642. Allaamah Naasirud-deen Al-Albaanee (rahimahullaah) (Saheeh At-Targheeb . Footnote Number 70; page:139)]
2: Maqaalaat Shar'iyyah of Sheikh (hafidha-hullaah) (page:15-16)
3: Quoted in small risaalah titled: Kun Salafiyyan Alal Jaad-dati, page: 62-63) read by shaikh Saaleh al Fawzaan; and its introduction was by Shaikh Ubaid and Sheikh Ali Naasir (may Allaah preserve all of them and their brothers amongst the ulama of ahlus Sunnah)
4: Al-Ajwibah As-Sadeedah Alaa Al-asýilah Ar-Rasheedah Vol 6; page:407
5. Quoted in Ddam At-Tahazzub Wal-Hizbiyyeen pages: 11-13 (Maktabah Al-Furqaan)
[6] Reported by Imaam Muslim (1/534)
http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476&sortby=desc
Shaikh Abdullah Bukhaari (hafidha-hullaah) stated:
It is obligatory to attach the Ummah to the Rabbaani Scholars; those who are well known for their goodness, steadfastness, leadership; and sound advice to the Ummah; and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people; because the Ulama are the inheritors of the Prophets, as reported in the narration [1] from the Prophet (sallal-laahu-alayhi-wasallam).
Imaam Ibnul Qayyim (rahimahullaah) in explaining this hadith stated:
This is from the greatest of virtues of the people of knowledge; and because the Prophets are the best of the creation, so their inheritors are the best after them. And when it is the case that every one who is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. And none will take the place of the Messengers in propagating what they have been sent with, except the Ulama. They are the most worthy of their inheritance. [2] End of quote
So may Allaah guide us to correctness and grant us Tawfeeq to truly realize the station of the Ulama. O hasty Youth! Do not transmit statements in the name of enjoining good and forbidding evil in times of Fitan and severe differing, even though the Rabbaani Scholars have already adviced you to withhold your tongue.
Sheikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
It is incumbent upon the one enjoining good and forbidding evil to have knowledge of that which he is enjoining and forbidding. He (rahimahullaah) also said, 'It is incumbent upon the one who enjoins good and forbids evil, that his enjoining of good and forbidding evil is for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others. [3] End of quote
So, we refer the affairs back to the Rabbaani Scholars in times of severe differing. Shaikh Zaid Bin Haadee Al-Madkhalee (hafidha-hullaah) stated:
Returning to the Book and the Sunnah in affairs in which differing occurs is a legislated shareeýah requirement, confirmed by the noble Revelation, and by sound and correct intellect, as Allaah (subhaanah) stated:
'And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination' [4:59]
And it cannot be debated that this is the balance for (attaining) correctness; but it should be (carried out) upon the understanding of the Salaf and upon their sound fundamentals and upright principles; because the well being of this Ummah is found in its former part; and returning to the text of the Book upon the understanding of the (salafus saaleh) is the practice of those Scholars who are firmly grounded in knowledge. End of quote [4]
So we ask Allaah for safety against that dangerous excitement and hastiness that afflicts some of the youth during times of severe differing, which leads them to oppression and evil speech. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
It is not for any of the Mu-allimeen (teachers, or disseminators of knowledge) to transgress against the other, or to cause harm by way of speech or action without due right; because Allaah (subhaanah) stated:
'And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin' [33:58)
He (rahimahullaah) also said:
And if a person commits a crime, then it is not permissible to punish him with other than a legislated shareeýah punishment. And it not for any of the Muta-allimeen (seekers of knowledge) and the Ustaadheen (teachers, disseminators of knowledge) to punish him as he pleases; and it not for anyone one else to co-operate or agree with (this teacher or seeker of knowledge) upon that; such as when he commands the boycotting of an individual without that person committing a sin in opposition to the sharee'ah. [5] End of quote.
So we are not to ignore the advice of the Ulama in times of Fitan and severe differing; because this only leads to sins, transgression and speaking about the Religion of Allaah without knowledge. O youth! Withhold your tongue, and stick to the advice of the Rabbaani Ulama, such as the likes of Shaikh Rabee and his brothers amongst the Ulama of Ahlus Sunnah, and you will find yourself upon clear sightedness and safety in times of Fitan Inshaa-Allaah.
'O Allaah, Lord of Jibraa'eel, Meekaaýeel and Israaýfeel, Creator of the heavens and the earth, Knower of the seen and the unseen. You judge among your slaves concerning in that which they have differed. Guide me rightly to that which has been differed upon of the truth by your leave, You guide whomever You will to a straight path.'[6]
----------------------------------------------------------------------------------------------------------------------------------------
References
1: Hadith narrated by Abu Dawud (rahimahullaa) 4/3642. Allaamah Naasirud-deen Al-Albaanee (rahimahullaah) (Saheeh At-Targheeb . Footnote Number 70; page:139)]
2: Maqaalaat Shar'iyyah of Sheikh (hafidha-hullaah) (page:15-16)
3: Quoted in small risaalah titled: Kun Salafiyyan Alal Jaad-dati, page: 62-63) read by shaikh Saaleh al Fawzaan; and its introduction was by Shaikh Ubaid and Sheikh Ali Naasir (may Allaah preserve all of them and their brothers amongst the ulama of ahlus Sunnah)
4: Al-Ajwibah As-Sadeedah Alaa Al-asýilah Ar-Rasheedah Vol 6; page:407
5. Quoted in Ddam At-Tahazzub Wal-Hizbiyyeen pages: 11-13 (Maktabah Al-Furqaan)
[6] Reported by Imaam Muslim (1/534)
http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476&sortby=desc
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